MM* 


i-iAJ 


LIBRARY 

OF  THE 

University  of  California. 

GIFT    OF 

Mrs.  SARAH  P.  WALSWORTH. 

Received  October,  1894. 
Accessions  No.  $ff  33       Class  No. 


► 


1 


I  * 


SACRAMENTAL 

MEDITATIONS  AND  ADVICES, 

GROUNDED  UPON 

SCRIPTURE  TEXTS; 

PROPER  FOR 

COMMUNICANTS, 


PREPARE    THEIR    HEARTS,    EXCITE    THEIR    AFFECTIONS 

QUICKEN   THEIR  GRACES,  AND   ENLIVEN   THEIR 

DEVOTIONS,    ON 

SACRAMENTAL    OCCASIONS: 

AND   LIKEWISE  USEFUL 

fO  PROMOTE  GRACIOUS   DISPOSITIONS  AND   RESOLUTIONS   IN 
CHRISTIANS,  AT  ALL  TIMES,    UPON  THE  REMEM- 
BRANCE  OF  AXRUCIillLD  JESUS. 

TOGETHER  WITH 

A  SHORT  CHRISTIAN  DIRECTORY; 

AND  A 

VARIETY  OF  SCRIPTURE   SONGS,   FOR  ZION's  TRAVELLERS. 


APPENDIX 


i.  a  lecture  concerning  the  institution  of  the 

lord's  supper:  on  1  cor.  xi.  17,  to  the  end. 
II.  A  preparation  sermon:  FROM  JOSH.  111.  5. 
III.  AN  ACTION  SERMOM  :  FROM  CANT.  II.  4. 


BY  THE  REV.  JOHN   YVILLISON, 

LATE  MINISTER  AT  DUNDEE. 


PUBLISHED 
EY  SYBRANT  QUACKENBUSH,  Jun. 

?M.   5.  PARKER,  PRINTER,  TROY. 

£2  isai. 


\|v    0 


STI1Z 


recommendations: 


Stillzvater,  May  8,  1821, 

DEAR    SIR, 

I  am  pleased  at  the  idea  of  your  publishing  Willi- 
son's  Meditations  and  Advices  ;  in  doing  it  you  will  confer 
a  benefit  upon  the  church.  I  have  often  read  it,  I  trust 
with  profit.  I  know  of  no  work  better  calculated  to  en- 
liven the  graces,  excite  the  zeal,  and  promote  the  faith- 
fulness of  God's  people.  Like  the  sun  it  communicates 
light  and  heat.  While  it  animates,  it  instructs  ;  while  it 
searches,  it  encourages.  The  author  had  the  happy  art 
of  so  mingling  the  oil  and  wine,  as  to  meet  the  various 
cases  found  in  the  church.  This  treatise  ought  to  be  in 
$mm  hamm  or  every  communicant.  I  wish  yon  success 
i'rom  God  in  this  attempt  to  subserve  his  cause  and 'peo- 
ple. Yours  affectionately, 

MARK  TUCKER, 
Pastor  of  the  Presbyterian  Church  in  Scillwalcr, 

MR.  Q.UACKENBUSH. 


Troy,  May  9th,  1821. 
srR, 

It  is  with  pleasure  that  1  learn,  that  you  are  about  te 
cepublish  the  Rev.  Mr.  Willison's  Sacramental  medita- 
tions and  Advices.  It  is  a  work  of  great  worth,  admira- 
bly calculated  to  enlighten  the  understanding,  and  warm 
the  hearts  of  the  followers  of  Christ  ;  and  prepare  them 
for  an  acceptable  approach  to  the  holy  communion.  Un- 
der a  full  conviction  that  it  will  be  of  great  use  to  the 
Christian  Community,  it  is  hereby  recommended  to  their 
pious  patronage. 

JONAS  COE, 
Pastor  of  the  Presbyterian  Church  in  Troy. 
Mr.  Quackenbush. 


4  RECOMMENDATIONS. 

Lansingburgh,  May  9,  1.821. 

TO    THE    CHRISTIAN     PUBLICK, 

Every  disciple  of  the  Lord  Jesus  Christ,  who  loves 
his  master,  will  thank  the  Publisher  of  this  little  volume, 
as  an  instrument  in  the  hand  of  God  for  spreading  before 
him,  so  great  a  treasure  as  Willison's  Sacramental  Medi- 
tations and  Advices.  Let  all  who  have  the  opportunity, 
make  a  copy  their  own. 

SAMUEL  BLATCHFORD, 
Pastor  of  the  Presbyterian  Ckureh,  LansingburgTi* 
Mr,  Qua ckenbusb. 


Juhj  Utf  182L 

DEAR    FRIEND, 

I  have  read  with  pleasure  and  with  profit,  Willison's 
Sacramental  Meditations  and  Advices,  and  think  it  well 
calculated  to  improve  the  mind,  and  warm  the  heart  of 
lh#»  U#*Mtitf**i'  in  Christ.  I  ^i?h  von  ^v******  in  its  reoub* 
lication  and  more  general  diffusion.  The  work  is  highly 
esteemed,  and  is  indeed  worthy  the  serious  perusal  of 
every  christian.         With  esteem,  your  friend, 

J.   D.  FONDA, 
Minister  of  the  Dutch  Reformed  Church,  Greenzvicfu 
Mr,  Quackekbusu- 


I 


PREFACE, 


X  HE  eternal  Son  of  God,  when  taking  his  leave  of  an 
ungrateful  world,  instituted  the  sacrament  of  the  Supper, 
as  a  lively  resemblance  and  memorial  of  his  bloody  suf- 
ferings and  death  in  the  room  of  his  people  ;  and  also  to 
be  a  bright  and  lasting  evidence  of  the  amazing-  love  of 
God  the  Father,  Son,  and  Holy  Ghost,  to  perishing  sin- 
ners. 

As  God  once  sent  his  Son  into  the  world  in  a  lowly  ha- 
bit, clothed  with  human  flesh,  to  save  sinners,  so  now  he 
sends  him  in  a  homely  dres3,  clothed  with  the  elements 
of  bread  and  wine,  to  assure  us  of  his  love,  and  to  en- 
gage us  to  come  to  him.  Kings  expect  that  their  chil- 
dren will  be  respected,  though  their  officers  be  neglected. 
Sorely  (;saith  Goo)  They  will  reverence  my  Son  ;  they 
will  make  him  welcome,  and  hearken  to  him. 

In  this  most  august  ordinance  of  the  New  Testament 
the  great  God  approaches  very  near  to  us,  and  we  to  him  ; 
and  yet  it  is  to  be  deeply  regretted,  that  many  who  pro- 
fess to  believe  this,  come  to  it  with  so  little  thought  and 
preparation,  and  with  so  much  iudttTerency  and  careless- 
ness of  spirit.  Oh,  shall  we  venture  so  near  the  great 
God,  who  is  infinitely  holy,  in  who;«e  sight  the  heavens 
are  not  pure,  and  in  whose  presence  the  sun  and  stars  are 
dimmed,  arrd  the  brightest  seraphims  do  gather  in  their 
wings,  and  account  themselves  as  little  Hies  before  him  ! 
and  shall  we,  who  are  creatures  so  mean  and  so  vile,  be 
careless  and  unconcerned,  when  we  make  the  nearest 
approach  to  this  great  and  holy  God,  that  we  can  make 
on  this  side   heaven. 

Ought  we  not  to  go  blushing,  ashamed,  and  deeply 
humbled  on  many  accounts,  and  particularly  for  our  in- 
gratitude for  redeeming  love,  that  love  winch  passeth 
knowledge,  and  for  our  contempt  of  God's  unspeakable 
gift,  the  greatest  sin  in  the  world  ;  yea,  we  should  go 
wondering  that  we  are   out  of  hell,  for  many  thousands 


6  PREFACE. 

are  burning1  there  who  have  not  sinned  so  heinously,  in 
making  light  of  precious  Christ,  as  we  have  done. 

Moreover,  Header,  consider,  if  you  go  to  this  ordi- 
nance unpreparedly,  or  with  indifference,  you  not  only 
make  light  of  the  Lord  Jesus  Christ,  but  you  are  guilty 
of  the  body  and  blood  of  the  Lord,  1  Cor.  xi.  27.  Surely 
that  word  may  cause  you  to  quake  and  tremble  ;  blood- 
guiltiness  of  any  sort  is  a  dreadful  sin,  and  especially  to 
be  guilty  of  the  blood  of  the  Lord.  Murder  is  a  sin  that 
cries  for  vengeance  on  the  actor,  and  gives  God  no  rest 
till  he  punish  it,  Gen.  iv.  10.  The  voice  of  thy  brother's 
blood  crieth  to  me  from  the  earth.  If  it  be  a  crying  sin 
to  murder  a  common  person,  what  must  it  be  to  murder 
a  king  ?  Who  can  stretch  forth  his  hand  against  the  Lord's 
anointed,  and  he  guiltless  ?  1  Sam.  xxvi.  9.  O  then,  what 
a  crime  must  it  be  to  murder  the  eternal  Son  of  God,  who 
is  thy  exalted  King,  thy  everlasting  Father,  thy  dear  Re- 
deemer, and  thy  God  who  gave  thee  a  being.  Child 
murder  is  a  heinous  crime,  but  what  Christ-murder  is, 
no  tongue  can  tell  !  If  on  him  that  slew  Cain  (that  wick- 
ed man)  vengeance  should  be  taken  sevenfold,  what  ven- 
geance will  be  taken  on  him  that  crucifies  afresh  the 
Lord  of  Glory  ?  This  consideration  should  make  ail  of  u^ 
afraid  of  careless  and  unworthy  communicating. 

If  we  would  communicate  worthily,  we  must  be  ear- 
nest, not  only  for  the  life  of  grace,  but  also  for  the  live- 
liness of  grace  ;  not  only  for  the  truth  and  sincerity  of 
grace,  bui  likewise  for  the  activity  and  vigorous  exercise 
«f  grace.  So  that  believer  himself  doth  not  eat  and  drink 
worthily,  unless  the  grace  that  is  in  him  be  excited  and 
exercised  at  this  ordinance*  There  must  be  not  only 
faith  in  the  truth  of  it,  but  there  must  be  fahh  realizing, 
applying,  appropriating,  and  making  use  of  Christ's  death 
and  purchase  in  this  ordinance.  Not  only  must  there  be 
a  disposition  of  soul  to  be  humbled  for  sin,  but  there  musfc 
he  actual  mourning  and  melting  of  heart  for  sin,  and  for 
particular  sins,  when  we  look  on  him  we  have  pierced  by 
{■hem.  Not  only  must  there  be  a  principle  of  love  to 
Christ,  but  also  an  exciting  of  love  to  flame  out  to  Christ, 
who  loved  us  and  gave  himself  for  us. 

Worthy  communicating1  being  a  work  of  such  impor- 
tance, the  following  Scriptural  Meditations  and  Advices 
are  humbly  offered  to  Christians,  as  an  help  in  their  preyr» 


PREFACE.  7 

aration  for  it.  Reading  and  thinking  much  on  the  sub- 
jects here  proposed,, may  through  God's  blessing  be  use- 
ful to  promote  their  habitual  preparation  for  the  holy 
supper.  Christ's  body  and  blood  herein  exhibited  are 
pure  and  holy  things,  and  should  be  received  in  prepar- 
ed and  cleansed  hearts.  His  body  never  saw  corruption 
in  the  grave,  nor  will  be  mixed  with  it  in  hearts  where 
corruption  is  allowed.  It  lay  in  a  virgin's  womb,  and  in 
a  virgin  sepulchre,  and  will  still  be  entertained  in  virgin 
souls  and  affections;  in  hearts  purified  and  consecrated 
to  God.  In  these  Christ  chuses  to  reside,  and  not  in 
those  where  sin  and  the  world,  with  the  lusts  thereof, 
are  harboured.  Oh,  had  we  grace  to  maintain  and  cher- 
ish the  fear  of  God,  and  the  love  of  Christ  habitually  in 
our  souls,  we  might,  without  much  pains,  be  prepared  for 
coming  to  him  at  his  table. 

Did  we  always  bear  in  our  minds,  that  sacramental  oc- 
casions are  solemn  appointments,  and  Bethel  meetings 
with  God,  for  renewing  covenant,  and  entertaining  fel- 
lowship and  communion  with  him,  we  would  guard  more 
against  formality  creeping  in  upon  us  in  our  preparations 
for,  and  in  our  attendance  upon  this  ordinance,  than,  alas, 
we  do.  Oh,  such  formality  will  provoke  the  Master  of  our 
solemn  feasts  to  withdraw  from  them,  and  then  what  poor, 
dry,  melancholy,  and  lifeless  things  will  they  be  ?  What 
are  sacraments  without  Christ's  presence  in  them  ?  O 
let  us  never  be  satisfied  with  communion  sabbaths,  with- 
out communion  with  Christ  in  them. 

On  the  other  hand,  if  we  would  keep  up  communion 
with  Christ  in  these  ordinances,  let  us  beware  of  relying 
on  our  previous  pains  or  preparations,  either  for  our  right 
performing  of  our  duty,  or  for  our  acceptance  in  it :  For 
we  are  never  more  ready  to  miscarry,  and  to  be  disap- 
pointed, than  when  we  are  guilty  of  this  resting.  Sundry 
go  to  the  Lord's  table  with  great  humiliation  for  sin,  and 
yet  come  away  without  comfort:  Why?  because  they 
make  a  Christ  of  their  sorrow.  O  what  worth  can  we 
see  in  our  best  preparations,  confessions,  prayers,  tears, 
humiliations,  &c.  if  we  compare  them  with  the  law  of 
God?  We  have  more  cause  to  be  ashamed  of  them,  than 
to  lay  any  stress  on  them.  Could  we  renounce  all  self- 
confidence,  and  disclaim  all  our  provision,  in  point  of  de- 
pendence, and  cast  ourselves  wholly  onChrist  for  strength. 


8  PREFACE. 

through-bearing,  and  acceptance,  we  would  have  better 
success  at  the  Lord's  table,  than. commonly  we  have. 

We  are  never  more  fit  for  this  holy  table,  than  when 
we  are  most  humbled,  and  most  ashamed  of  ourselves, 
because  of  our  unfitness  for  this  solemn  approach  ;  and 
we  are  never  less  fit,  than  when  we  think  ourselves  most 
fit  and  prepared  for  the  duty.  A  holy  deniedness  to  all 
self-sufficiency,  and  a  deep  sense  of  unworthiness  and  un- 
fitness, is  the  best  preparation  we  can  attain  to  for  this 
solemn  ordinance.  Let  us  make  holy  David  our  pattern, 
when  going  to  partake,  Psal.  Ixxii.  16.  I  will  go  in  the 
strength  of  the  Lord  God  :  1  will  make  mention  of  thy 
righteousness,  even  of  thine  only.  And  let  us  pray  with 
the  spouse,  Cant.  iv.  \6.  Awake,  O  north  wind,  and  come 
thou  south,  blow  upon  my  garden,  that  the  snices  thereof* 
flow  out.     Amen. 

Dps$>EE,  August.,  1747. 


CONTENTS. 


SACRAMENTAL  MEDITATIONS. 

JVlEDlTATION  i ft.— Heb.  xi.  7.     A  crucified  Jefus  the    Page 

Believer's  Ark,  13 

id. — 2  Pet.  ii.  4.     Fallen  Angels  puniflied,  and  fallen  Men 

fpared,  17 

3d. — Pialm  cxlvii.   20.     Britain's  Gofpel  mercies  Subject  of 

Praife,  *© 

4th. — 1  John  in.  r.     The  amazing  love  of  tke  Father  and  of 

the  Son  to  U9,  24 

5th. — Pfalm  viii.  4.     The  condefcenfion  of  the  great  God  to 

Man  admirable,  .   27 

6th. —1  Cor.  x.  4.     Chrift  our  Rock,  fmitten  and  ftrea.ming> 

hiiihly  ufcful.  3* 

7th.  Zech.  xii.  xo,  Chrift  pierced  for  our  Sins,  a  Heart  affect- 
ing fiV.hr,  zs 
8th. — Luke  xxii.  61,  62.     Chrift's  lock  to  Peter  melted  his 

heart  in  tears,  38 

9th. — Matth.  xv.  27.     Often  trials  are  fharp  where  Faith  is 

ftrong,  42 

10th. — 1  Cor.  ii.  24.  Chril.l's  fuflferings  worthy  to  be  remem- 
bered at  his  Table,  46 
nth — Phil.  1.  23      Communicants  oft  in  ftraits  betwixt  two 

which  of  them  to  chufe,  50 

12th. — Phil.  iv.  19.  Rich  Supplies  in  Chrift  for  all  our  Needs,  54 
13th. — Eph.  iii.  19.     The  Dimtniions  of  Chrift's  Love  pafs 

knowledge,  58 

14th. — Luke  xxii.  44.     A  view  of  Chrift's  Agony  and  Bloody 

Sweat,  62 

15th — Ifa.  liii.  7.    The  lamb  of  God  filent,  and  flaughtered 

for  us,  66 

1 6th. — Eph.  i.  7.     Amazing  things  to  be  feen  in  Redeeming 

Blood,  70 

17th— Pfalm    Ixxii.   6.     Chrift's  coming  to   his  Church  like 

rain  on  dry  ground,  1$ 

18th.— Matth.  viii.  8.     The  lowly  Believer,  or  Faith  a  Self- 

abafing  grace,  79 

19th — 2  Cor.  ix.  15.     Chrift  i3  God's  unfpeakable  gift,  with 

Marks  of  thofe  who  are  thankful  for  it,  84 

20th. — Luke  ix.  22.     A  view  of  the  manifold  fufferings  of 

Chrift,  88 


x  CONTENTS. 

2ift.— John  xviii.  4.  Chrift's  willingnefs  to  fuffer  for  us  view- 
ed and  improven, 

22d.— John  xvi.  7.  The  expediency  of  Chrift's  going  away 
from  his  Difciples  conGdered, 

23d-— Hos.  ii.  19.  An  aftonifliing  match  betwixt  lovely 
Chrift  and  ioathfome  creatures, 

34th  — Ifa.  liii.  8.  A  view  of  Chrift  ftricken  by  many  hands 
for  our  many  Sins, 

25th. — Gal.  ii  20.  A  particular  and  appropriating  Faith  in 
Jefus  Chrift  both  our  Duty  and  Ihtereft, 

26th— 1  John  iv.  19.  God's  preventing  Love  the  Caufe  of 
our  Love  to  him, 

27th— Pfalm  exxvi.  5.  Sowing  in  Tears  brings  a  joyful  Reap- 
ing Time, 

28th. — Rev.  i.  5.  Chrift's  Love  in  pouring  out  his  Blood  for 
us,  calls  for  Songs  of  Praife  to  him, 

29th.— Luke  xv.  18,  19.  The  Humble  Confeflions  and  Plead- 
ings  of  a  penitent  returning  Prodigal, 

3Cth.— Song  i.  4.  Our  remembering  of  Chrift's  Love  at  his 
Table  fhould  fill  our  fouls  with  wonder,  love,  and  gratitude, 

31ft— Ifa.  mi.  5.     Chrift's  Wounds  by  our  Sins  {hew  the  evil 


Nature  of  Sin,  and  call  for  Revenge  upon  it, 
3»d.— John  vi.  j  1.     Chrift  crucified  our  heavenly 
cc!s  the  Ifraeiitts'  Maaca, 


Bread,  cx- 


SACRAMENTAL  ADVICES. 

ADVICE  1  ft — Gen.  vi.  1.  A  Cull  to  perifliing  finners  to 
come  into  the  Ark  of  a  crucified  Chrift  for  faftty,  with  di- 
rections how  to  get  into  it, 

2d  — Rev.  iii.  20.  Chrift's  Handing  and  knocking  at  the  door 
of  the  Heart,  affords  powerful  arguments  for  Sinners  open- 
ing to  him, 

3d. — Rev.  iii.  20.  A  view  of  the  Extenfivenefs  and  Solemnity 
of  Chrift's  calls  to  open  to  htm,  and  the  bleffed  Provifion  he 
brings  in  with  him, 

4th — Prov.  ix.  5.  Chrift  the  Bread  of  Life,  excellent  foul- 
food,  with  directions  how  to  come  and  eat  it, 

5th. — Gen.  xlv.  4.  Chrift  our  loving  Brother  typified  by  Jo- 
feph,  with  directions,  how  to  come  near  him  in  the  Sacra- 
ment, 

6th! — Matth,  xxii.  2.  A  Call  to  come  and  fign  the  Marriage 
Contract  with  Chrift  at  his  table, with  directions  in. doing  it, 

7tb. — Lam.  i.  12  A  Call  to  view  Chrift?s  dreadful  fufferings 
under  God*s  fierce  anger, 

8th — M3tth.  xxvi.  22.  Communicants  called  to  be  zealous 
over  their  Hearts,  to  fearch  out  their  Sins,  and  ibrrow  for 
them,  and  to  do  it  after  a  godly  fort>  with  marks  of  it, 


CONTENTS.  ii 

9th.— Heb.vi.  18.  Chrift  our  only  City  of  Refuge,  with  di- 
rections how  to  flee  to  it  from  the  Avenger  of  Blood,  171 

loth. — John  iii.  14.  A  call  to  view  Chrift  nailed  and  lifted  up 
on  the  Crofs,  with  fuitable  thoughts  and  affections,  174 

xith. — Exod.  xiv.  15.  A  Call  to  Communicants,  under  doubts 
and  fears,  to  go  forward  to  the  Red  fea  of  Chrift's  blood,       178 

1 2th. — John  xii.  32.  Chrift  lifted  up  on  the  Crofs,  a  noble 
Engine  for  drawing  fouls  to  him,  with  directions  to  look  for 
his  drawing  power,  18 1 

13th. — John  i.36 — xix  5.  A  call  to  behold  the  Man  Chrift 
Jefus  under  various  fufferings,  186 

14th. — Job  xxxvii.  14.  Directions  to  ftand  ftill  and  confider 
GodY wondrous  Works  difplayed  in  the  Sacrament,  190 

!5th.-^Rev.  xxii  2.  Chrift  our  Tree  of  Life,  infinitely  pre- 
ferable to  Adam's  tree  in  the  earthly  Paradift,  with  direc- 
tions to  view  and  make  ufc  of  this  blefled  Tree,  194 

16th. — Ifa.  xxxii.  2  Chrift  our  only  Hiding  place  and  Covert 
from  ftorms  of  wrath,  with  directions  to  get  into  it,  199 

17th — 1  Kings  xix.  9.  Communicants  fhould  be  ready  to  ac- 
count to  God  of  their  errand  at  the  Lord's  table,  203 

l8th. — John  v  6  Communicants  must  come  fenhble  of  their 
Difeafcs,  with  Faith  in  Chrift's  healing  Power,  and  Marks 
of  a  healing  Faith,  307 

39th — Exod.  xii.  r4.  How  to  improve  a  Communion  Sabbath 
as  a  Memorial  of  Chrift's  Death,  Refurrection,  and  Bene- 
fits obtained  thereby,  111 

fioth. — Jer.  iii  19.  A  Sinner's  taking  hold  of  God's  Cove- 
nant, furmounts  all  the  Hindrances  and  Difficulties  in  the 
Way  of  his  Salvation,  216 

31ft. — Luke  v.  26.  Communicants  3re  to  recollect  and  confi- 
der what  ftrange  things  they  have  feen  at  the  Sacrament, 
and  be  fuitably  affected,  220 

22d. — Luke  vi  .21.  The  BlefTcdnefs  of  true  fpiritual  Hunger, 
with  the  good  things  provided  to  fill  the  Hungry,  224 

23d — Pfalm  cvii.  2.  Redeemed  Souls  are  under  fpecial  obli- 
gations to  give  thanks  and  fing  praife  to  their  Redeemer,       228 

A  fhort  Chriftian  Directory;  confifting  of  forty  Scripture  Di- 
rections, proper  for  all  Chriftians  intending  Heaven,  231 

Scripture  Songs  for  Zion's  Travellers,  254 

APPENDIX. 

I.  A  Lecture  concerning  the  Institution  of  the  Lord's  Supper,    290 

II.  A  Preparation  Sermon,  305 
UT.  An  Action  Sermon3  32.0 


SACRAMENTAL  MEDITATION  S 


MEDITATION  I. 

From   He3.  li.    7.      £y  Faith  Noah  prepared  an    Ark  U    the  saving 
tf  his   House. 

1  HOUGH  the  flood  that  drowned  the  old  world  wa^ 
at  many  years  diftance,  yet  Noah  was  moved  with  fear 
at  God's  warning  him  of  it,  and  prepared  an  Ark  for 
his  fafety  :  and  fhall  not  unconverted,  unbelieving  din- 
ners, who  have  a  far  more  terrible  flood  threatened 
againft  them,  and  may  only  be  a  few  days  diftant,  rake 
warning,  and  provide  with  all  fpeed  for  their  fafety  r 
Oh  !  (hall  I,  a  wretched  guilty  finner,  take  reft,  while 
I  am  within  the  flood-mark  of  God's  wrath,  and  not  arife 
in  time  to  provide  an  Ark  to  flee  for  my  fafety  !— But, 
O  good  news,  I  have  not  the  Ark  to  provide,  it  is  pre- 
pared to  my  hand  ;  God,  in  his  infinite  wifdom  and  pity, 
hath  made  ready  an  Ark  long  ago  for  loft  flnners  of 
Adam's  race  to  flee  to,  and  now  is  completely  furnifhed 
and  fmifhed,  and  all  things  are  ready,  fo  that  I  have 
nothing  to  do  but  go  and  take  pofTeflion. 

O  what  had  become  of  me  and  other  periihing  fin» 
ncrs,  had  we  the  Ark  to  build  ourfelves  ?  Nay,  the 
whole  creation  had  not  been  able  or  funicient  for  this 
purpofe-  How  foon  would  the  raging  flood  of  divine 
wrath  fvveep  away  all  the  arks  of  men  or  angels  building! 
But  thanks  be  unto  God  forever,  for  the  excellent  well 
built  Ark  of  God's  deviling,  for  the  many  fpacious 
rooms  and  fafe  lodging  places  within  it,  for  thefuitable 
accommodation  and  plentiful  provifion  laid  up  therein, 
and  for  the  door  opened  in  the  fide  thereof  for  perifli- 
B 


14  SACRAMENTAL    MEDITATIONS. 

ing  fouls  to  enter' by.  The  falvation  of  finners  by  a 
crucified  Chrift,  is  a  well  ordered  fcheme,  a  beautiful 
contrivance  i  Bleffed  be  the  infinitely  wife  contriver 
for  it.  I  fee  all  things  in  Chrift  crucified  neceflary 
for  me  :  He  is  made  of  God  to  men,  wifdom9  right- 
eoufnefjy  fancHfication,  and  redemption.  There  is  in  him 
infinite  wifdom  to  guide  me,  a  fpotlefs  righteoufnefs  to 
cover  me,  precious  blood  to  wafli  me,  the  Holy  Spirit  to 
fanclify  me,  his  good  word  to  direct  me,  his  juft  laws  to 
govern  me, and  his  infinite  fulnefs  to  fupply  all  my  needs : 
Safe  and  happy  then  wculd  I  be,  were  I  found  in  him. 
O  that,  upon  trial  by  fcripture  marks,  I  could  conclude 
myfelf  to  be  within  the  Ark,  to  wit,  a  Crucified  Jefus  ! 

Can  I  fay,  I  have  been  warned  of  God,  and  moved 
with  fear,  to  fly  to  this  Ark  ?  Have  I  difcovered  my 
fhelterlefs  ftate  -by  nature,  the  waves  and  billows  of 
wrath  rifing  and  rolling  againft  me  ?  Have  I  feen  my 
own  inability  to  provide  an  Ark  for  myfelf,  and  the 
excellency  and  fitnefs  of  the  Ark  of  God's  providing? 
Have  J  been  made  willing  to  abandon  all  falfe  arks,  and 
earneftly  inquifitive  how  to  get  into  the  true  Ark-? 
Have  I  been  made  willing  to  ufe  all  appointed  means 
for  this  end,  to  read,  hea<r,  meditate,  pray,  repent,  be- 
lieve, effay  to  climb  up  the  fides  of  the  Ark,  and  prefs 
to  get  in  at  the  door  thereof  ?  Have  I  been  willing  to 
venture  my  all  in  the  Ark,  like  Noah,  notwithftanding 
the  difcouragements,  feoffs,  and  hatred  of  the  world  for 
fo  doing  ?  Havel  willingly  acquiefced,  fheltered,  and 
lodged  my  foul  in  :God's  Ark,  and  been  made  to  fay.> 
This  is  my  reft  for.  ever,  here  will  I  dwell  P  Come  what 
floods  will,  Chrift  fhall  be  my  Ark,  his  righteoufnefs 
alone  my  refuge  and  hiding  place. 

Alas,  upon  impartial  fearch,  have  I  not  caufe  to  fear 
that  Ihavenot  yet  fled  to.  the  Ark,  but  am  ftill  expofed 
to  the  devouring  flood  ?  ^nd  can  I  be  eafy  or  quiet  in 
fuch  a  cafe  ?  Can  I  forbear  crying,  What  fhall  I  do  to 
get  into  the  Ark  Chrift  ?  Nay,  What  would  I  not  do 
to  get  into  it  ?  Lord,  what  wouldft  thou  have  me  to 
do  ?     Wouldft  thou  have  me  to  humble  myfelf,  con- 


SACRAMENTAL    MEDITATIONS*  l# 

tefs,  mourn,  part  with  fin,  clofe  with  Chrift  in  all  his 
offices  ?  Prefcribe,  Lord,  what  thou  wilt,  I  will  not 
fcrupie  what  thou  enjoins  me,  but  obey  thee  without 
referve  ?  I  am  refolved  upon  it,  whatever  it  coft  me, 
that  the  folicitations  of  the  flefh,  the  temptations  of 
Satan,  the  feoffs,  reproaches,  or  perfecutions  of  the 
world,  fhall  not  flop  me  from  flying  to  the  Ark  •,  I 
would  break  through  all  thefe  to  be  found  in  it  :  Lord, 
increafe  and  ftrengthen  my  faith  for  that  end,  and  help 
my  unbelief. 

O  how  fuitable  is  the  Ark  Chrift  to  my  deftitute  and 
miferable  condition  :  In  myfelf  I  want  all  things,  but 
I  fee  fupply  for  all  my  wants  ifi  the  Ark,  I  am  poor, 
but  I  fee  pold  in  the  Ark  to  make  me  rich ;  I  am  wound- 
ed  by  tin,  but  I  fee  balm  in  the  Ark  to  heal  my  wounds  : 
I  am  blind,  but  there  is  eye-fa! ve  in  the  ark  tc-make  me 
fee  :  I  am  perifliing  with  hunger,  but  I  fee  bread  in 
the  Ark  to  fatisfy  me  :  I  ?.m  naked,  but  in  the  Ark 
there  is  white  raiment  to  clothe  me  :  I  am  polluted, 
but  in  the  Ark  there  is  a  fountain  to  wafti  me  •,  I  am 
expofed  to  more  terrible  floods  than  Noah  was,  but  f 
fee  the  Ark  Chrift  can  fave  me  from  them  all.  Noah's 
ark  faved  him  only  from  a  flood  of  water,  but  the  Ark 
Chrift  faves  from  a  flood  of  the  curfes  of  the  law  and 
the  wrath  of  God,  which  will  fweep  away  all  the  unbe- 
lieving world.  This  flood  rofe,  fwei!ed  high,  and  darn- 
ed furioufly  againft  our  Ark;  but  the  Ark  was  proof 
againft  it,  and  fheltered  ail  the  elect  world  from  the 
flood,  fo  that  not  one  drop  did  light  on  them.  O  how 
excellent  is  this  Ark  1  for  it  can  fave  me  from  being 
overwhelmed  or  carried  away  with  any  flood,  and  par- 
ticularly it  can  fave  me  from  being  carried  away  with  a 
flood  of  Satan's  temptations  which  fweeps  away  many, 
or  with  a  flood  of  indwelling  corruption,  with  a  flood  pf 
error,  with  a  flood  of  profanity,  or  with  a  flood  of  neu- 
trality and  indifFerency  about  fpiritual  concerns ;  by 
which  floods,  multitudes  are  deftroyed.  Let  me  then 
by  faith  fly  to  this  blefled  Ark,  where  all  believers  are 


10  SACRAMENTAL    MEDITATIONS. 

preferved  from  thefe  deftroying  floods.     Behold,  I  run, 
I  fly  :     May  Jefus  draw  me,  and  help  me  in  ! 

BlefTed  for  ever  be  the  God  of  heaven,  for  providing 
fuch  an  Ark  for  fallen  finners  upon  earth.  I  defire 
to  count  all  things  but  lofs  and  dung,  that  I  may  be 
found  in  this  Ark  among  the  preferved  in  Chrift  Jefus, 
whom  no  flood  can  reach.  However  this  Ark  be  flight- 
ed by  the  world,  I  will  prize  it  above  all  things,  and 
count  them  for  ever  happy  who  get  into  it,  feeing  God 
declares  it,  that  there  is  no  condemnation  to  them  that 
are  in  Cbrift  Jefus.  The  Ark  was  flighted  by  the  old 
world,  and  Noah  ridiculed  for  preparing  it  for  himfelf 
and  his  houfe  •,  but  it  foon  appeared  that  Noah  was  the 
wifeft  man  that  then  lived  upon  the  earth.  Few  there 
were  who  entered  with  Noah  into  the  Ark,  and  no 
doubt  were  reproached  and  mocked  for  their  Angulari- 
ty y  but  foon  was  the  world  perfuaded  that  they  were  ' 
the  only  wife  and  happy  men  in  it.  Better  furely  it 
was  to  have  followed  the  eight  perfons  that  went  into 
the  Ark,  than  to  have  joined  eight  millions  of  thofe 
who  were  drowned  in  the  flood.  Should  I  be  fo  fool- 
l(h  as  to  follow  the  old  world  in  undervaluing  the  Ark, 
I  mud  lay  my  account  to  be  fhut  out  and  perifh  with 
them  too  :  Wherefore  I  will  not  fear  the  reproach  of 
men  for  being  Angular  in  my  efteern  of  glorious  Chrift. 
May  I  be  numbered  among  that  happy  company  (how- 
ever few  they  be)  who  love  the  Lord  Jefus  Chrift  in 
fincerity,  and  will  blefs  God  eternally  for  providing  this 
Ark  for  drowning  men  !  May  I  be  one  that  will  ever 
blefs  my  lovely  and  loving  Jefus,  that  pitied  me  and 
took  me  in,  when  others  were  warned  off  from  the  fides 
of  the  Ark,  as  adhering  only  to  it  by  a  dead  and  for- 
mal profeflion  !  May  I  be  one  that  will  ever  flng  to 
his  praife.  O  amazing  free  love  !  that  pitied  and  dis- 
tinguifhed  me,  when  the  flood  came  -9  that  gracioufly 
drew  and  determined  me  in  fuch  a  manner,  that  I  got 
into  the  Ark  and  was  fafe,  when  many  others  were 
wafhen  off  and  pcrifhed  for  ever  ! 


SACRAMENTAL    MEDITATIONS.  17 


MEDITATION  II. 

Fffm  %  Petxr,  ii.  4.  God  spared  not  the  angels  that  sinned,  but  cast 
them  doivn  to  Hell. 

How  admirable,  free,  and  diftingui filing  is  the  love 
of  God  to  mankind  finners,  in  pitying  them  in  their 
low  and  loft  eftate  ?  O  how  different  is  the  cafe  of 
fallen  men  upon  the  earth,  from  the  cafe  of  fallen  an- 
gels in  hell,  and  that  of  damned  fouls  there!  Manna 
is  rained  down  upon  us,  while  an  eternal  fhower  of  fire 
and  brimftone  falls  down  upon  them.  They  are  bound 
in  chains  of  darknefs,  whilft  thou,  Lord,  art  drawing 
us  with  cords  of  love.  Thou  didft  not  fpare  angels, 
nor  take  on  their  nature  ;  but  thou  haft  f pared  us,  mar- 
ried our  nature,  and  exalted  it  to  the  heavens.  They 
continue  without  hope  under  the  deluge  of  God's  wrath, 
while  the  pleafant  Rainbow  of  the  facrament  appears  to 
us,  as  a  token  of  God's  covenant  of  grace,  and  of  his 
willingnefs  to  fecure  us  from  that  overflowing  flood,  by 
the  interpofltion  of  his  dear  Son  in  our  nature.  O  how 
wekome  fhould  we  make  that  gofpel  Rainbow  ! 

Lord,  thy  wrath  foon  broke  out  againft  the  angels 
that  fell  ;  thou  didft  punifh  them  immediately  upon 
their  finning  againft  thee.  Thou  didft  not  wait  for 
their  repentance,  nor  make  any  offer  of  mercy  to  them  ; 
but,  prefently  upon  their  flrft  offence,  didft  condemn 
them  to  everlafting  chains  of  darknefs.  O  how  far  dif- 
ferent is  thy  manner  of  dealing  with  us  !  Long  haft 
thou  waited  upon  us  after  we  have  finned  ;  yea,  thou 
haft  followed  us  with  thy  mercy  after  many  refufals  of 
it,  and  even  after  our  trampling  the  precious  blood  of 
Chrift  under  our  feet  !  Marvellous  and  peculiar  is  thy 
mercy  to  fallen  men  in  refpecl  of  fallen  angels. !  Glory 
to  fovereign  free  mercy,  that  thou  didft  not  caft  us  off 
forever  without  a  parley,  as  thou  didft  them  ;  but  waits 
to  be  gracious  to  ur,  long  ftretching  out  thy  hand,  and 
calling  us  to  repentance,  facing,  I  urn  ye,  turn  ye  \  why 
will  you  die  ! 

B    2 


13  SACRAMENTAL    MEDITATIONS. 

Againft  the  (inning  angels  God  was  fo  provoked,  that 
he  relolved  within  himfeif,  and  hath  kept  his  refolu- 
tion  ever  fince  the  beginning  of  the  world,  and  will 
keep  it  to  all  eternity,  that  he  will  not  fo  much  a?  en- 
ter into  a  parley  with  thefe  creatures,  hov/ever  glorious 
they  once  were,  nor  be  reconciled  to  them  upon  any 
terms  j  yea,  that  he  will  hear  of  no  terms,  but  will  re- 
venge himfeJf  upon  them  to  all  eternity.  May  not  then 
the  hearing  of  this  caufe  us  to  quake  and  tremble  ?  for 
why  might  not  the  Lord  have  dealt  with  us  in  the  fame 
manner,  who  were  far  more  wretched  and  miferable 
creatures  than  angels  ?  Surely  if  a  king  be  fo  angry 
with  an  offending  nobleman,  that  was  once  his  fpecial 
favorite,  as  to  banifh  him  from  court,  and  afterwards 
hear  of  no  terms  of  reconciliation  with  him  ;  would  not 
a  footman,  or  mean  fervant,  that  had  offended,  when 
hearing  of  this,  begin  to  dread  and  fay,  O  what  will 
become  of  me  a  poor  man,  when  the  king  treats  his 
peers  fo  feverely  ?  I  may  furely  defpair  of  remiffion 
or  reconciliation  with  him.  So,  in  like  manner,  we 
poor  clay  worms,  upon  hearing  of  God's  feverity  to 
fallen  angels,  might  have  bee?  overwhelmed  with  fear, 
if  the  Bible  had  not  told  us,  that  the  Son  of  God  his 
delights  were  ivith  the  fons  of  men  ;  that  verily  he  took  not 
on  him  the  nature  of  angels^  but  he  took  on  him  the  feed  of 
Abraham,  Heb.  ii.  16,  and  that  he  gave  himfelf  to  be  a 
fin  offering  and  facrifke  for  men  !  Aftonifhing  news  ! 
Glory  to  God  for  thefe  glad  tidings  of  great  joy  ! 

O  admirable  love  to  Adam's  rebellious  offspring  ? 
Hih  thou,  Lord,  part,  by  angels,  and  remembered  us  in 
our  low  eftate  !  and  in  thy  infinite  companion  become 
our  furety,  to  appeafe  divine  juftice  for  our  heinous  fins, 
v^hen  no  other  facrifke  could  do  it !  O  what  fhall  we 
render  to  thee  for  this  diftinguiming  love  !  Surely  our 
condition  in  Adam  was  no  better  than  that  of  the  angels 
who  left  their  firft  eftate.  By  nature  we  were  in  a  moft 
dreadful  cafe,  lying,  like  Ifaac,  bound  on  the  altar,  to 
t>e  a  facrifke  to  the  juftice  of  God,  and  the  fword  of 
juftice  lift  up  to  give  the  killing  blow,  until  the  Son  of 


SACRAMENTAL    MEDITATIONS.  19 

God  difcovered  himfelfas  the  ram  caught  in  the  thick- 
ets, and  calling  to  juftice,  hold  thy  hand,  loofe  them3 
and  bind  me  in  their  room ;  I  will  be  the  facrifke  for 
them.  In  choofing  fallen  men,  and  not  angels,  God 
gave  an  amazing  inftance  of  the  fovereignty  of  his  grace* 
that  he  would  be  merciful  to  whom  he  would  be  mer- 
ciful ;  would  pafs  by  the  fuperior  nature  and  choofe  the 
inferior  ;  prefer  vefTels  of  clay  to  vefTels  of  gold  !  What 
can  we  fay  ?  Nothing,  but  wonder  at  God's  free  grace  ! 
— Unfpeakable  love  !  Lord,  it  had  been  much  if  thou 
hadft  provided  an  angel  to  mitigate  our  fufferings  in 
hell,  by  giving  us  drops  of  water  to  cool  our  tongue  ; 
but  that  thou  ihouldft  have  condeicended  to  come  and 
change  rooms  with  us,  lie  in  hell  for  us,  and  fufTer  the 
very  pains  and  agonies  due  to  us,  is  love  that  paffeth 
knowledge. 

Lord,  when  I  confider  thy  diftinguifhing  pity,  and 
low  ftoop,  to  purchafe  and  recover  fuch  clods  of  earth 
and  iin  with  thy  blood  and  agonies,  I  am  amazed  at  thy 
love,  confounded  at  my  own  ingratitude,  and  afhamed 
at  the  coldnefs  and  hardnefs  of  my  heart !  Oh  !  was 
Chrifl  willing  to  change  rooms  with  the  like  of  me, 
and  {hall  not  I  be  willing  to  change  rooms  with  him, 
and  at  his  demand  to  part  with  the  filthy  rags  of  my 
fins,  and  take  on  the  robe  of  his  righteoufnefs  ?  O 
ihali  not  this  amazing  love  of  Chrift  conftrain  me  to 
love  him  again,  and  live  to  him  that  died  for  me  ?  fhall 
it  not  conftrain  me  to  think  on  him  ?  conftrain  me  to 
clofe  with  and  truft  in  him  ?  conftrain  me  to  commend 
him  ?  conftrain  me  to  hate  and  avoid  his  enemy,  fin  ? 
conftrain  me  to  adhere  to  Chrift's  truths  and  ways  ?  to 
perfevere  in  prayer,  praife,  and  holy  walking  ? 

Are  fallen  angels  left,  and  fallen  men  pitched  upon 
to  be  the  monuments  of  free  grace,  to  fill  up  the  vacant 
rooms  which  angels  fell  from  ?  What  fhall  I  fay  to 
this,  but,  even  fo,  Father,  for  fo  it  pleafed  thee ;  let  thy 
fovereign  free  grace  be  the  eternal  fong  of  both  men 
and  angels.  Not  unto  us,  not  us,  but  unto  thy  name  be  the 
glory. — BlefTed  be  God,  that  I  hear  this  joyful  found  of 


20  SACRAMENTAL    MEDITATIONS. 

reconciliation  with  fallen  men,  and  of  a  treaty  of  peacs 
carried  on  with  them  :  The  devils  never  heard,  and 
never  fhall  hear  fuch  news.  But  Oh,  if  I  come  not 
in,  and  accept  of  the  terms  and  offers  made  to  me  in 
the  gofpel,  Til  put  myfelf  in  a  worfe  cafe  than  the  de- 
vils :  For  it  cannot  be  charged  upon  fallen  angels,  as 
on  fallen  men,  that  God  was  willing  to  be  reconciled  to 
them,  and  they  would  not.  Now  then,  when  the  gof- 
pel treaty  is  proclaimed,  God  forbid  I  be  found  guilty 
of  refufing  his  terms,  fcorning  his  offers,  and  defying 
his  threatnings.  O  how  Jhall  I  efcape,  if  I  neglect  fo 
great  and  wonderful  falvafion  as  is  tendered  to  me  ? 
Neglect  it,  Lord,  I  dare  not,  I  will  not.  Lo,  I  come, 
I  accept,  I  embrace,  I  take  hold  of  thy  covenant,  and 
the  feal  of  it  tendered  to  me  :  I  renounce  the  old  cov- 
enant, I  break  league  this  day  with  all  thy  enemies,  I 
proclaim  war  againft  them  \  I  clofe  with  Chrift  Jefus, 
both  as  my  righteoufnefs  and  ftrength :  I  make  a  full 
and  free  furrender  and  refignation  of  myfelf  unto  the 
Lord,  to  be  his  and  his  only,  in  all  I  am,  and  in  all  I 
enjoy,  to  be  ordered  and  difpofed  of  for  his  glory  and 
fervice.  Lord,  I  am  thine  ;  I  will  not  be  my  own,  I 
will  not  be  the  world's,  but  I'll  be  thine,  thine  only, 
and. thine  wholly;  thine  to  love  thee,  ferve  and  obey 
thee  without  referve  ;  fince  thou  wouldft:  have  no  na- 
ture but  mine,  I  will  have  no  will  but  thine.  I  re- 
nounce my  own  will,  and  take  thine  for  my  rule. 
Lord,  I  am  thine,  O  fave  thou  me  \  and  I  will  trumpet 
forth  the  praifes  of  free  grace  and  redeeming  love  for 
ever.     Amen. 


MEDITATION  III. 

From  PsALM  cxlvii.  20.      He  hath  not  dealt  fo  tvtth  any  nation. 

The  nation  of  Ifrael  was  Angularly  privileged  above 
others  *,  they  were  taken  into  covenant  with  God,  they 
had  God's  word  and  ordinances,  the  means  of  conver- 


SACRAMENTAL    MEDITATIONS.  21 

iion  and  falvation  ;  they  had  the  gofpel  revelation,  the 
knowledge  and  promifes  of  the  Meffiah. — But  we  under 
New  Tcftament  times,  and  in  Britain,  are  yet  more  pe- 
culiarly privileged  with  clearer  light  and  difcoveries  of 
the  Meffiah  than  the  nation  of  Ifrael  had.  They  lived 
under  a  darker  and  harfher  difpenfation  of  the  cove- 
nant of  grace  by  Mofes,  whofe  firft  miracle  was  the 
turning  of  water  into  blood  •,  but  we  live  under  the 
clearer  and  fweeter  difpenfation  of  it  by  Chrift  him- 
felf,  whofe  firft  miracle  was  the  turning  water  into 
wine,  that  cheers  the  heart.  The  nation  of  Ifrael 
were  called  a  people  near  unto  God  ;  but  in  gofpel 
times  we  are  allowed  yet  nearer  accefs  to  God  than 
they  had.  The  children  of  Ifrael  were  not  allowed  fo 
much  as  to  touch  the  mount  on  which  the  Lord  came 
down ;  the  men  of  Bethfhemifh  had  not  liberty  to 
look  into  the  ark  the  place  of  his  refidence  : — But,  be- 
hold, we  are  allowed  to  take  a  near  view  and  fteady 
look  of  a  crucified  Jefus  in  the  facrament,  who  is  the 
image  of  the  invtftble  God>  the  brightnefs  of  his  Fathers 
glory,  and  the  exprefs  image  of  his  per/on  >  yea,  we  have 
liberty  not  only  to  look  to  him,  but  alfo  to  touch  him, 
handle  his  wounds,  embrace  his  perfon,  and  lodge  him 
in  our  hearts. 

The  advantage  of  a  clear  revelation  of  a  crucified 
Chrift  in  the  gofpel  ordinances,  and  particularly  in  the 
Lord's  fupper,  is  an  invaluable  privilege.  If  the  royal 
Pfalmift  admired  the  divine  goodnefs  in  caufing  the  fun, 
moon>  and  ftars  to  fhine  in  the  firmament  for  man's 
behoof,  and  therefore  cries,  what  is  man  that  God  is  thus 
mindful  of  him  P  How  far  greater  caufe  have  we  to  fay 
fo,  when  we  obferve  how  God  caufes  the  Sun  of  Right- 
eoufnefs  to  fhine  fo  brightly  in  the  firmament  of  gofpel 
ordinances,  and  the  day  fpring  from  on  high  to  vifit  us 
with  the  light  of  faving  knowledge,  and  of  eternal  fal- 
vation through  him  ? — Again,  if  the  Pfalmift  exalts 
God's  goodnefs  fo  much  in  his  giving  the  beafts  of  the 
field,  fowls  of  the  air,  and  fifties  of  the  fea,  to  be  food 
for  man  •,  what  ground  have  we  to  admire  and  praife 


ffi 


22  SACRAMENTAL    MEDITATIONS, 

God's  infinite  mercy,  in  giving  us  the  flefh  and  blood 
of  his  own  dear  Son,  to  preferve  the  lives  of  our  fouls  I 
O  what  rare  gofpel  feafts  are  thefe  which  God  allows 
us  in  the  land  wherein  we  dwell  ?  and,  O  !  how  won- 
derfully are  they  preferved  and  continued  with  us,  from 
time  to  time,  by  the  miraculous  working  of  God's  mer- 
cy and  power  ?  while  others  are  vifited  with  cleannefs 
of  teeth,  and  a  famine  of  the  word  of  God.  He  hath 
not  dealt  with  every  nation  as  with  us. 

And,  Lord,  how  difringui filing  is  thy  goodnefs  unto 
me  a  mo  ft  unworthy  creature !  By  thy  mercy  I  was 
born  in  a  valley  of  vifion  ;  and  I  dwell  in  a  lightfome 
Gofhen,  when  multitudes  of  others,  in  Pagan  and  Po- 
pifh  nations,  are  covered  with  Egyptian  darknefs,  and 
lit  in  the  region  of  the  fhadow  of  death.  I  hear  hea- 
ven's free  market  days  of  grace  proclaimed,  when  oth- 
ers have  fHent  Sabbaths ;  lam  invited  to  a  rich  ban- 
queting houfe,  when  others  are  ftarving  for  want  of  the 
bread  of  life.  O  that  I  could  value  my  mercies  aright ! 
It  is  a  great  privilege  that  I  am  allowed  to  fpeak  to  the 
great  God  in  prayer,  and  to  hear  hirn  fpeak  to  me  in 
his  word  !  But  {till  he  puts  a  greater  honour  upon  me, 
by  calling  me  to  enjoy  intimate  communion  and  fellow- 
{hip  with  himfelf ;  yea,  inviting  me  to  fit  down  with 
him  at  his  table,  and  feaft  upon  the  fruits  of  Chrift's 
death  *,  and  benefits  of  his  purchafe  ! — Oh,  I  am  not 
worthy  of  the  1'ea-ft  crumb  that  falls  from  the  chil- 
dren's table,  and  far  lefs  of  being  fet  down  at  the  table 
with  the  children  to  eat  of  their  bread,  and  mare  of 
the  dainties  provided  for  them  by  their  heavenly  Father. 
If  Peter,  after  having  ktn  Chrift's  glory  and  his  own 
vilenefs  judged  himfelf  unworthy  to  be  in  the  fame 
fhip  with  Chriit,  and  therefore  cried,  Depart  from  mey 
for  I  am  a  finfid  man  j  how  mould  I,  the  chief  of  fin- 
ners,  adventure  to  fit  at  the  fame  table  with  him,  and 
feed  upon  his  flefh  and  blood  ?  Amazing  condefcen- 
flon  ! 

O  what  diftinftion  doth  God  make  among  nations, 
In  fending  the  gofpel  to  them  with  clear  views  and 


SACRAMENTAL    MEDITATIONS.  2o 

prefling  offers  of  a  crucified  Jefus  to  perifhing  fouls  ! 
And  what  caufe  have  we,  in  thefe  nations,  of  admiring 
the  diftinguifhing  goodnefs  of  God  to  us  in  this  refpecl 
beyond  others  !  Would  we  not  admire  his  goodnefs,  if 
he  caufed  the  fun  to  fhine  only  in  our  horizon,  as  he 
did  on  Gofhen,  when  other  nations  were  covered  with 
darknefs,  as  the  land  of  Egypt  was  ?  yet  furely  the  gof- 
pel  fun  is  by  far  a  greater  mercy.  The  gofpel  is,  in- 
deed, a  joyful  found,  Pfalm  lxxxix.  J5.  fo  called,  with 
aliufion  to  the  filver  trumpets  made  ufe-of  under  the 
law  to  call  the  people  to  the  folemn  a(!emblies3  and  to 
intimate  to  them  the  feaft  of  the  paflbver,  which  rep- 
refented  the  love  and  fufferings  of  the  Mefliah.  A 
joyful  found  the  gofpel  is  indeed,  if  we  compare  it  with 
the  found  of  the  law's  curfes  and  threatnings  thunder- 
ed from  mount  Sinai  againft  finners.  But,  behold,  this 
joyful  found,  bringing  falvation,  comes  from  heaven5 
even  to  heaven  daring  finners,  who  had  openly  rebelled 
again  ft  the  God  of  heaven  !  Glad  news  !  BlefTed  are 
they  who  know  this  joyful  found  ;  know  it  fo  as  to  be- 
lieve it,  admire  it,  entertain  it,  and  comply  with  it,  fo 
as  to  receive  Chrift  offered  therein  to  loft  finners. 

:Lord,  I  make  this  joyful  found  welcome  ;  it  is  mufk 
to  my  ear,  and  a  cordial  to  my  heart.  I  reckon  their 
feet  beautiful  who  bring  fuch  glad  tidings  to  rny  fouL 
O  how  welcome  would  men  make  them,  who  fhoukl 
bring  them  an  invention  that  would  fecure  their  eitates 
from  confuming,  their  houfes  from  burning,  or  their 
bodies  from  dying  !— But  here  we  have  the  fure  news 
©f  an  invention  that  doth  much  more  for  us  than  all 
this,  even  a  device  that  fecures  us  from  hell,  and  en- 
fures  us  of  heaven.  Ought  I  not  then  cheerfully  to 
comply  with  this  joyful  found,  and  fall  in  with  the  call 
thereof  ?  God  forbid  that  I  fhould  (top  my  ears  at  it  ; 
it  had  been  better  for  me  then  never  to  have  heard  of 
it  at  all  :  How  dreadful  would  my  cafe  be  at  the  judg- 
ment day  !  How  would  devils,  Turks,  Heathens,  and 
my  own  confcience,  upbraid  me  in  hell  to  all  eternity 
far  my  folly  in  flighting  this  joyful  found  !  furely  God 


24  SACRAMENTAL   MEDITATIONS, 

may  flight  the  mournful  found  of  their  prayers  in  tunc 
of  diftrefs,  who  flight  the  joyful  found  of  his  gofpel  in 
time  of  health.  But,  Lord,  I  blefs  thee  for  it,  I  love 
it,  I  receive  it,  I  welcome  it,  I  fall  heartily  in  with  it, 
and  will  admire  it  for  ever. 


MEDITATION  IV. 

From  I  John  in.  I.  Behold  ivbat  manner  of  love  the  Father  bath  be* 
Rowed  upon  us. 

In  the  amazing  work  of  our  redemption,  we  are  call- 
ed to  behold  and  admire  both  the  love  of  the  Father, 
and  the  love  of  the  Son.  Unfpeakable  love  of  the  Fa- 
ther, that  contrived  our  redemption,  pitched  upon  and 
gave  the  Redeemer.  O  how  readily  accepted  he  of  the 
Son's  offer  to  fufrer  and  fatisfy  infinite  juftice  for  fin  in 
our  room  !  Upon  our  fall,  he  might  juflly  have  faid, 
No,  the  foul  that  fins  fhall  die  perfonally,  I'll  admit  of 
no  surety.  But,  glory  to  the  blefled  Father,  -fuch  was 
his  love  to  us,  that  when  the  dear  Son  faid,  Father,  I 
will  be  furety  for  the  finners  of  mankind,  let  my  blood 
be  fhed  for  theirs,  let  the  blow  light  on  me,  let  me  die 
in  their  room  ;  fuch  was  the  love  and  pity  of  the  Father 
to  us,  that  he  prefently  accepted  the  offer,  held  our  Re- 
deemer at  his  word,  faying,  Be  it  as  thou  haft  faid  : 
Awake,  O  fiuor d,  agmnji  the  Man  that  is  my  Fellow  ,- 
fmite  the  Shepherd^  and  f:>are  the  fheep.  I'll  glorify  my 
juftice  upon  my  own  dear  Son,  rather  than  upon  them. 
Amen,  faid  the  bielTed  Son  of  God  :  I  will  be  the  fac- 
riflce. 

O  love  unfpeakable,  both  in  the  Father  and  the  Son  ! 
Human  love,  angelic  love,  is  nothing  to  it!  O  what  is 
the  love  of  creatures  one  to  another,  to  this  love  of 
God  to  man  !  Aftonifhing  love  !  that  the  eternal  Son 
of  God,  intreated  by  no  man,  but  hated  of  all  men, 
fhould  in  his  love  and  pity  intreat  for  men  •,  yea,  un- 
dertake and  die  for  them,  when  enemies  to  God  and  all 


SACRAMENTAL    MEDITATIONS  25 

that  is  good  !  O  the  breadth,  O  the  length,  O  the  depth,  0 
the  height  of  this  love  of  Chrift>  which  paffeth  knowledge  ! 
I  may  pofhbly  feel  it,  but  I  cannot  fathom  it.  The 
love  of  creatures  is  nothing  to  the  love  of  Chrift.  It 
was  great  love  that  Jacob  bare  to  Rachel,  that  he  en- 
dured the  heat  of  fummer,  and  frofts  of  winter,  for 
her  :  But  all  that  was  nothing  to  the  winter  ftorm 
which  Chrift  fuffered  for  us.  It  was  extraordinary  love 
that  Jonathan  had  to  David,  that  he  would  peril  his 
life  to  avert  his  father's  wrath  from  him:  But,  what 
was  that  to  Chrift's  love,  that  took  on  his  eternal  Fa- 
ther s  wrath,  which  was  infinitely  greater  than  Saul's,, 
and  actually  laid  down  his  life  to  avert  that  dreadful 
ftorm  of  wrath  from  us  !  What  love  was  it  that  made 
him  ftand  before  the  mouth  of  hell  furnace,  and  fuller 
himfelf  to  be  fcorched  with'it  in  the  moft  terrible  man- 
ner, that  he  might. flop  the  flame  from  breaking  out 
onus  !  Behold  him  receiving  the  fword  of  juftice  into 
his  bowels,  to  prevent  its  being  fneathed  into  our 
hearts  !  Behold,  when  the  fea  of  God's  wrah  raged 
and  was  tempeftuous,  threatening  to  fwallow  us  all  up, 
Chrift  came,  and  faid,  like  Jonah,  fpare  thefe  poor  fin- 
ners  ;  take  me  up,  and  cait  me  into  the  fea  in  their 
ftead,  that  the  ftorm  maybe  appeafed  againft  themt 
Chrift  was  willing  to  be  caft  into  the  fea  of  wrath,  to 
be  a  blefTed  plank  of  mercy  for  fhipwrecked  fouls  to 
grip  to-,  and  be  fived. 

Admirable  love  of  the  Father  of  our  Lord  Jcfus 
Chrift,  who  would  give  his  dearly  beloved  Son,  out  of 
free  love  and  pity  to  man,  to  die  and  fuffer  wrath  for 
him  !  and  would  chufe  rather  to  fee  his  dear  Son  ago- 
nizing and  ftruggHng  under  infinite  wrath  for  a  time, 
than  to  fee  an  el  eel  world  ftruggiing  in  hell  among  de- 
vils for  ever !  O  who  can  utter  the  mighty  ads  of  the 
Lord  !  who  can  (hew  forth  all  his  praiie  !  O  Father  of 
mercies,  from  all  eternity  thou  forefaw  our  fall  and  mif- 
ery,  and,  in  thy  wifdom  and  love,  didft  contrive  a  no- 
ble  remedy  for  us  :  Thou  even  didft  provide  a  fu*-ety 
for  man  before  the  debt  was  contracted,  a  Saviour  for 
C 


$6  SACRAMENTAL    MEDITATIONS. 

him  before  he  was  loft ;  and  by  this  glorious  furety 
thou  haft  found  out  a  noble  way  to  fatisfy  both  the  de- 
mands of  juftice  and  .intreaties  of  mercy,  and  glorify 
both  thofe  divine  perfections  at  once. — By  this.  Lord, 
we  know  thou  loveft  us,  that  thou  haft  not  withheld 
thy  Son,  thine  only  Son  from  us,  to  be  facrificed  in  our 
room;  and  gracioufly  called  us  to  commemorate  thy 
love,  in  providing  this  facrifice  at  thy  holy  table — In- 
stead of  this,,  thou  -mighteft  juftly  have  called  multi- 
tudes of  us  together,  to  make  us  a  facrifice  to  thy  jus- 
tice for  our  heinous  fins  and  rebellions  again  ft  heaven. 
But  behold,  thou  called  us  together  to  thy  table  upon 
a  quite  other  deflgn,  even  to  intimate  to  us  a  facrifice 
of  thy  own  providing,  fufficient  for  us  all .5  -and  actu- 
ally to  behold  the  bleeding  victim  of  the  innocent  Lamb 
of  Gad,  who  willingly,  at  his  Father's  call,  gave  him- 
felf  to  be  (hin  to  take  away  the  fins  of  the  world  ! 
Lord,  what  didft  thou  fee  in  fuch  creatures,  to  make 
thee  love  us  after  this  manner  ?  Nothing,  but  much  to 
make  thee  loathe  us  ;  yet  the  time  when  we  were  moft 
loarhfome  thou  madeft  it  the  time  of  love  !  Surely  ihy 
thoughts  arc  not  as -pur  thoughts,  nor  ihy  ivays  ar  our  ways. 
How  aftonifhing  was  thy  conduct  in  redeeming  us 
when  loft  ?  And  worfe.are  we  than: devils,  if  we  be  not 
raviftred  with  the  love  of  the  Father  in  projecting  our 
redemption,  and  with  the  love  of  *his  eternal  Son  that 
made  him  leave  his  glory  in  heaven,  and  even  wade 
through  hell  to  {zvq  the  dregs  of  the  creation. 

G  what  manner  of  love  is  this,  that  theyFather  did 
give  his  eternal  Son,  to  die  for  thofe  who  deferved 
eternal  wrath  for  their  rebellion  and  treafon  again  ft 
himfelf  !  When  notice  was  lirft  given  in  this  lower 
world,  that  the-Son  of  God  was  coming  down  to  it 
from  heaven  ;  what  could  have  been  expected,  but  that 
'his  bufinefs  here  would  be  to  condemn  the  world,  and 
haften  the  execution  of  thofe  he  found  in  arms  again-ft 
him  ?  But  O  !  who  can  think,  and  not  wonder,  that 
he  fhould  have  fent  him  to  fuffer  and  die  for  fuch  as 
forfeited  their  lives,  and  deferved  to  be  ilain  ;  yea.  for 


SACRAMENTAL    MEDITATIONS.  £7 

*   i 

lack  as  were  alienated  from  the  life  of 'God,,  and  full 
of  enmity  againft  him,  unworthy  of  any  place  of  abode 
upon  earth,  and  by  th*ir  wickednefs  fully  prepared  for 
hell !  O  how  furprifing  it  is,  that  God :  would,  in  this 
our  miferable  ft  ate,  fend  the  Son  of  his  love  to  die  for 
us,  to  refcue  us  from  defeived  wrath,  and  purchafe  a 
new  title  for  us  to  life  and  glory  !  Behold  what  manner 
of  love  this  is,  that  the  juft  ihould  fuffer  for  the  unjuft, 
the  juft  prince  for  the  unjuft  rebels  that  were  in  arms 
againft  him,  the  king  of  glory  for  the  children  of-  dif- 
obedience,  the  obedient  Son  for  mortal  enemies  ?  O 
this  is  fuch  a  manner  of  loving,  that  the  bigheft  tranf- 
port  of  wondering  cannot  reach:  For  fcarcely  fcr  a 
righteous  man  will  one  dare  to  die  >  but  God  commends  his 
love  to  us,  in-  that,  nvhile  ive  were  yet  finners>  Chrij}  died 
for  us.  Rom.  v.  7,  &. 

O  how  am  I  able  to  hear,  fpeak,  or  think  of  this  love, 
and  my  heart  not  burn  with  an  admiring  icnk  of  the 
freenefs  and  riches  of  God's  grace-,  and  with  a  vehe- 
ment hatred  and  indignation  againft  my  fins,  which 
.contributed  to  pierce  and  crucify  my  glorious  Redeem- 
er !  Can  I  be  but  raviihed  with  love  to  him,  when  he 
comes  to  communicate  his  Jove  to  me  at  his  tab  e,  and 
fay,  beheld  how  I  have  loved  you,  and  given  myfelf  for 
you  !  I  was  cut  of,  but  not  for  tmfelf ;  I  was  wounded 
for  your  tranfgrejfons,  and  brmfed  for  your  iniquities.  It 
was  for  ycu  I  was  betrayed,  reviled,  condemned,  and 
crucified  -,  for  you  my  hands  and  feet  were  nailed  to 
the  tree,  my  head  crowned,  with  thorns,  and  my  fide 
pierced  with  a  fpear  :  And  all  this  I  fuffered,  that  you 
might  be  faved  from  hell,  and  get  fiir  forgiven,  and 
God  reconciled  to  you  forever. 


MEDITATION  V. 

From  Pfalrn  viii.  4.      What  is  man  that  thou  art  mindful  of  him  ? 

When  David  beheld  the  heaven,  with  its  glorious 
t«minarie?3  the  fun,  moon,  and  ftars,  and  the  mighty 


28  SACRAMENTAL    MEDITATIONS. 

works  cf  God  in  the  creation,  and  confidered  what  a 
mean  figure  man  made  amongft  them ;  he  admired 
God's  condefcenilon  and  goodnefs  in  his  concern  and 
pains  about  him,  in  his  works  of  providence  and  re- 
demption. Lord,  what  is  man,  fallen  man,  that  thou 
QiGuldft  notice  him  fo  much  ?  a  poor,  vile,  finful  worm  ! 
And  yet  how  fingularly  minded  and  honoured  is  he, 
in  God  the  Sen  his  undertaking  to  be  his  cautioner  and 
ranlbm  !  Had  he  done  it  for  angels,  it  had  not  been  fo 
marvellous ;  but  what  is  man,  that  Gcd  fhould  vitit 
him  in  this  manner  ?  fhould  pay  him  a  homely  viiit  in 
human  nature,  to  fee  what  ailed  him,  to  hear  his  com- 
plaints, and  know  feelingly  his  wants  and  miferies,  that 
he  might  the  better  fympathize  with  him,  relieve  and 
fupply  him. 

But,  who  is  this  that  cosies  to  pay  this  vifit  to  man  ?. 
liven  he  that  is  King  of  kings,  and  Lord  of  lords,  who 
is  infinite  in  majefty  and  power,  in  riches  and  glory. 
How  awful  are  the  defcriptions  given  us  of  him  in  the 
Bible  !  Great  is  our  Lord,  and  of  great  power,  his  under* 
%nding  is  infinite.  He  calls  the  Jlars  by  their  names, 
Whatfoever  he plmfith,  that  doth  he  in  heaven  and  in  earthy 
:n  the  feas  and  all  deep  places.  And  it  is  faid  of  his  com- 
ing to  judgment,  Dan.  vii.  10.  A  fiery  fir -earn  ijfiied 
forth  from  before  him,  thoufand  ihonfands  mimfiered  unto 
him,  and  ten  thwfand  times  ten  thoitf and  flood  before  him. 
And  yet  this  almighty  perfon,  the  great  God,  conde- 
scends to  clothe  himfelf  with  our  nature,  and  ftoops  to 
the  very  ground,  in  the  moft  lowly  manner,  to  pay  3 
kind  viiit  to  his  rebellious  creature,  man,  even  man  that 
is  a  worm  •,  and  when  he  gets  not  accefs  to  him  at  firfh, 
he  continues  to  frand  and  knock  at  his  door— O  how 
marvellous  is  this,  that  he,  who  is  Omnipotent,  that 
could,  by  a  word,  have  annihilated  fallen  man,  and  cre- 
ated a  more  amiable  creature  in  all  refpecls  in  his  room, 
mould  ftoop  fo  low  to  him  !  that  he  who  is  omniscient, 
and  perfectly  knew  man's  unworthinefs,  his  enmity,  his 
ingratitude,  and  what  unkind  returns  he  would  make 
for  the  greatefl  kindnefs,  fhould  court  him  fo  earneft- 


SACRAMENTAL    MEDITATIONS.  29 

3y  !  that  the  Judge  of  heaven  fhould  come  down  from 
the  bench,  and  put  on  the  pannel's  clothes,  that  he 
might  anfwer  and  fatisfy  the  law  for  him  !  that  the 
great  general  of  the  armies  of  heaven  fhould  put  him- 
fdf  in  the  room  of  a  poor  condemned  deferter,  to  fuf- 
fer  for  him  !  that  the  creator  fhould  floop  to  die  for 
the  creature,  even  the  great  God  for  a  worm,  man,  is 
love  that  fwaliows  up  our  thoughts  and  language  ! 
What  can  we  think,  what  can  we  fay  of  it  !  It  is  love 
that   paffeth  knowledge !    the  mod  penetrating  angel 

mot  fathom  its  height,  its  depth,  its  breadth,  or  its 
length  !  Why  ?  for  its  height,  it  is  intinitely  higher 
than  the  higheft.  heavens.  For  its  depth,  none  can  fee 
its  bottom,  for  it  made  him  floop  as  low  as  hell.  For 
its  breadth,  it  is  as  broad  as  the  whole  earth,  and  the 
whole  heavens  too;  it  comprehends  all  his  people,  even 
the  pooreft  cutcafls  on  earth,  as  well  as  the  highefl  faint 
in  heaven.  For  its  length,  it  never  ends,  but  contin- 
ues without  interruption,  notwithstanding  of  provoca- 
tions ;  nay,  it  is  drawn  out  parallel  with  the  longeft 
line  of  eternity. 

Lord,  what  is  man  that  thou  fhouldeft  have  minded 
him,  viiited  him,,  and  loved  him  fo  !  a  creature  molt 
unlovely,  ugly,  and  black  as  hell  *,  that  had  got  the  im- 
age of  God  razed  out,  and  the  image  of  fatan  pictured 
in  its  room-  A  creature  lame  and  impotent,  that  could 
not  rife  but  as  Chrift  lifted  him,  could  not  ftand  but  as 
he  upheld  him,  could  not  walk  but  as  he  led  him,  nor 
move  but  as  he  drew  him — A  rebel  that  was  in  league 
with  hell,  that  hated  his  fovereign,  and  was  plotting 
with  the  devil  to  pull  the  crown  olf  his  head.  A  crea- 
ture made  loathfome  by  fin  in  God's  fight  ;  yea,,  more 
loathfome  than  Job  when  full  of  boils,  than  Lazarus  full 
of  fores,  or  a  dead  carcafe  crawling  with  worms.  A 
creature  that  was  undcfirous  of  God's  vifit  or  help,  and 
unwilling  to  accept  of  it  ;  that  laid  to  him,  Depart 
from  us,  iue  deftre  not  the  knowledge  of  thy  ways.  A  crea- 
ture that  contemned  his  love,  rejected  his  offers,  and 
trampled  his  blood.     Who  would  have  pitied  fu*h  a 

C    2 


OV  SACRAMENTAL    MEDITATIONS. 

creature  ?  one  fo  poor,  fo  vile,  fo  miferable  \  It  had 
been  much  to  have  given  him  an  alms-,  but  for  the 
Son  of  God  to  give  his  life  for  him*  may  ftrike  men 
and  angels  with  aftonifhing  furprife  for  ever.  Lord, 
what  is  man  I  a  poor  feeble  crawling  worm,  that  thou 
Pijouldejl  be  mindful  of  him  after  this  manner  ?  And,  what 
are  we,  that  we  fhouM  ftill  have  the  offers  of  this  love 
continued  to  us  f  Oh,  fhall  we  ever  make  light  of  this 
love  any  more  ?   /  believe.  Lord,  help  my  unbelief 

There  is  a  parallel  text  Pfal.  cxiiv.  3.  Lord,  'what  is 
man,  that  thou  take/}  knoivledge  of  him  I  or  the f on  of  man, 
that  thou  makefl  actount  of  him  !  What  a  poor  little  thing 
is  man,  that  thou  fhouldeft  make  fo  great  account  cf 
him,  put  fuch  refpect  upon  him  above  all  other  crea- 
tures, fo  as  to  condefcend  to  Hand  in  a  nearer  relation 
to  him,  than  to  any  other,  as  that  of  a  father,  a  broth- 
er, a  hufband,  a  friend,  &c.  yea  more,  thou  haft  digni- 
fied this  poor  thing,  a  man,  fo  much  as  to  afTume  his 
nature  into  an  ineffable  perfonal  union  with  the  fecond 
perfon  cf  the  ever  glorious  trinity,  whereby  the  nature 
of  man  is  exalted  above  ail  the  angels  of  heaven.  It 
is  not  the  angelical,  but  the  human  nature  which  God 
hath  chpfen  to  tabernacle  in  \  and  now  it  is  honoured 
fd  hr  as  to  be  fet  on  the  right  hand  of  the  majefty  on 
hlgfiu  The  great  account  God  hath  of  this  little  thing, 
trian,  appears  further  in  the  great  coll  he  hath  laid  out 
t'or  hirn.  Why  ?  God  not  orJf  gives  his  creatures  to 
4le  for  man,  to  yield  him  food,  but  he  alfo  gives  his 
*  hrift  to  die  for  him,  to  procure  him  eternal  life. 
'\g;virr,  hex  great  is  the  goodneis  which  God  hath  laid 
np  for  him  hereafter  ?  Eye  hath  not  fctn  it,  ear  hath 
vot  heard  it,  nor  hath  it  entered  into  the  heart  of  man 
to  conceive  how  great  it  is  ?  O  what  a  favourite  of 
n-rvrn  rhuft  this  little  creature,  man,  be  ! 

Lord,  who  can  but  wonder  at  the  honour  thou  haft 
already  put  upon  man,  and  at  the  favours  thou  ftill  de- 
%jis  for  hirn  1  Great  things  haft  thou  laid  out,  and' 
greu  things  haft  thou  laid  up  for  man.  I  admire  thy 
yi'w  fvor^  in  :h?  ;'-Cit  thou  madeft  man,  in  the  mcarna- 


SACRAMENTAL    MEDITATIONS.  31 

tion  of  thy  dear  fon,  and  in  thy  vifit  in  the  gofpel 
proclamation,  and  offer  of  pardon  through  him  !  but 
let  me  dill  plead  for  another  vifit  in  the  effufion  of  thy 
Holy  Spirit  :  This  other  vifit  thou  knoweft  is  neceffary 
to  make  the  former  effectual  to  my  falvation.  May 
then  thy  Holy  Spirit  work  faith  in  me,  to  fall  in  with 
thy  glorious  device  for  the  redemption  of  man  in  all 
points,  to  accept  of  thy  love  offers,  and  reft  upon  thy 
free  promifes  of  falvation  through  Jtfus  Chrift,  and  his 
moft  perfect  righteoufnefs,     Amen. 


MEDITATION  VI. 

From  I  Cor.  X.  4.      And  that  Rock  was  Christ. 

How  ufeful  was  that  rock  in  the  wildernefs  to  thp 
Ifraelites  fojourning  there,  after  it  was  fmitten  by  Mo- 
les' rod  :  When  they  were  ready  to  perifh  in  that  dry 
defart,  the  rock  fent  forth  ftreams  of  water  to  them  in 
great  abundance  ;  ftreams  that  followed  them  up  hill 
and  down  hill,  in  all  their  turnings  and  windings^ 
marches  and  counter-marches  through  that  weary  land, 
That  rock  was  to  them  a  lively  type  of  Chrift,  who  be- 
ing fmitten  by  the  rod  of  the  !aw*s  curfes,  whofe  min- 
ister Mofes  was,  fends  forth  plentiful  fuppiies  to  his 
people,  while  travelling  in  the  wildernefs  of  this  world. 
There  are  two  principal  ftreams  of  ble flings  which  he 
fends  forth,  mo  ft  ufeful  to  U3,  to  wit,  aftream  of  blood 
for  our  juftification,  and  a  ftream  of  the  Spirit  for  our 
fanctification.  The  channel  or  conduit  pipes,  for  con- 
veying thefe  ftreams  to  us,  are  the  ordinances  and  pro- 
mifes of  the  gofpel  •,  and  through  thefe  pipes  thefe 
blefted  ftreams  run  freely  to  all  true  believers,  from  the 
Rock  Chrift,  which  was  broached  for  them. 

Oh,  how  coftly  was  our  redemption  to  our  dear  kins- 
man Jefus  Chrift  ?  dear  did  our  fouls  coft  him  !  The 
rock  of  our  lUlvation  was  cleaved  afunder,  rent  and 
pierced  to  the  very  heart,  to  let  out  the  waters  fef  life 


32  SACRAMENTAL    MEDITATIONS. 

to  us,  by  which  only  we  can  be  preferved  from  eternal 
death,  and  obtain  eternal  life.  How  coftly  and  precious 
are  the  ftreams  of  Chrift's  blood  and  Spirit,  his  mercy 
and  grace,  which  flow  from  the  fmitten  Rock,  and 
follow  us  through  the  wildernefs  in  the  free  offers  of 
the  gofpel  ?  They  are  life  giving  ftreams,  fire  quench- 
ing, heart  foftening,  foul  cleanfing,  healing,  and  fruc- 
tifying ftreams  :  Welcome  then  mould  we  make  thefe 
ftreams  to  our  fomls  in  this  dry  and  thirfty  land. — 
Likewife  the  rock  was  to  the  Ifraelites  a  fhadow  from 
the  heat,  and  a  covert  from  tempefts  and  ftorms  :  So 
Chrift,  our  Rock,  fcreens  us  from  the  fcorching  heat 
of  vindictive  juftice,  and  from  the  waves  and  billows 
of  God's  wrath. — How  neceflary  and  ufeful  is  the  Rock 
Chrift  to  the  fouls  of  fallen  men  I  Oh,  let  me  never, 
Jefhurun-like,  lightly  efteem  this  Rock  of  our  falvation. 
O  let  me  never  go  to  faife  rocks,  or  faife  ftreams,  for 
fhelter  or  fupply  in  fteaits,  when  the  true  Rock  is  fo 
near,  and  the  faving  ftreams  run  elofe  by  my  door ; 
yea,  follow  me  daily  in  the  channel  of  the  word  and 
facraments  :  Streams  appointed  by  heaven  to  anfwer 
all  the  cafes  and  ailments  of  loft  finners.  O  fhall  God 
in  his  tender  mercy  provide  fuch  a  wonderful  remedy, 
fet  the  Rock  a  broach  for  me,  and  caufe  its  ftreams  to 
follow  me  \  and  fhall  I  be  f o  foolifh  as  to  turn  my  back 
upon  them,  and  refufe  to  apply  or  make  ufe  of  them  ? 
O  fave  from  fuch  curfed  ingratitude  and  madnefs  •,  / 
believe^  Lord>  help  my  unbelief. 

O  how  much  fhould  my  heart  be  affecled  at  thy  ho- 
ly table,  when  I  fee  the  Rock  of  my  falvation  fmitten 
by  the  rod  of  Juftice,  and  behold  the  bloody  fpear 
pierce  into  his  heart  ?  O  Rock  of  ages,  what  made 
thee  to  rend  and  cleave  fo  !  O  Brightnefs  of  thy  Fa- 
ther's glory,  who  has  disfigured  thee  fo  ?  O  River  of 
life,  clear  as  cryftaly  who  hath  troubled  thee  fo  ?  Oh,  it 
was  my  fins, my  pride,my  panrion,my  unbelief, my  world- 
linefs,  my  hardnefs,  impenitence,  &c.  Thefe  were  the 
caufe  of  my  Redeemer's  fufFeringSc  The  iniquities  of 
finful  men  were  laid  upon  him.     When  he  was  pierced, 


SACRAMENTAL    MEDITATIONS.  33 

it  was  I  that  fhould  have  been  fmitten.  When  he 
groaned  and  Aveat  blood,  I  fhould  have  howled  and 
roared  in  hell.  Harder  than  the  rock  is  my  heart,  if  I 
can  fee  my  dear  Saviour  fmitten  and  pierced,  and  not 
mourn.  O  can  I  fee  his  fide  and  heart  ftreaming  out 
blood,  and  mine  eyes  not  pour  out  tears  !  Can  I  be- 
hold the  Rock  fmitten  for  the  fins  of  men,  and  not 
adore  the  holinefe  and  juftiee  of  God  manifefted  there- 
in ?  Can  I  fee  my  innocent  Saviour  wounded  and  flain 
for  my  fins,  and  my  foul  not  hate  them  ;  yea,  fhall  I 
not  be  filled  with  horror  and  trembling  at  temptations 
to  fin  ? 

Let  me,  at  my  Saviour's  call,  approach  to  his  table, 
and  come  near  to  the  Rock  of  my  falvation,  and  heark- 
en to  the  raging  billows  of  infinite  wrath,  dafhing  againft. 
ihe  Reck  for  my  fins,  and  even  making  the  Rock  to 
t^roan,  fweat,  and  tremble  under  the  preffure.  O  what 
a  dreadful  hurricane  of  wrath  did  he  endure,  to  keep 
the  iwelling  ocean  of  divine  wrath  from  overflowing 
guilty  men  *  Surely  my  glorious  Emmanuel's  groan- 
ing and  Aveating  blood  under  the  ftrokesof  God's  ven- 
geance, is  a  greater  evidence  of  the  implacable  wrath 
and  indignation  of  God  againft  fin,  than  if  he  had  hurl- 
ed all  the  rocks  of  the  creation  into  the  midft  of  the- 
Jea,  yea  or  a  thoufand  worlds  of  men  and  angels  into 
hell.  O  that  while  I  am  beholding  this  fight  I  may 
?remb!e  at  fin,  come  by  faith  under  the  fhadow  of  thb 
Rock,  and  run  into  the  clefts  of  it  for  fafety.  Here  I 
would  be  out  of  the  reach  of  the  law's  curfes,  and  threat- 
enings  of  wrath  \  and  though  I  hear  the  roarings  and 
dafhings  of  the  feat  upon  the  Rock,  yes  a  drop  of  it 
could  not  touch  me. 

O  that  I  could  imitate  Mofes,  when  I  am  at  the  ta- 
ble, and  fmite  the  Rock  by  the  rod  of  faith,  that  tfee 
itreams  of  ChrilVs  blood  and  fpirit  may  flow  out  to  me 
What  was  his  error  will  be  my  wifdom,  to  fmite  the 
Rock  oftener  than  once,  to  put  forth  many  acts  of  faith 
on  Jefus  Chrift,  fuch  as  the  difcerning,  afTenting,  ap- 
proving, deriving,  receiving,  doling,  embracing,  trull 


34  SACHAMENTAL    MEDITATIONS. 

Ing,  pleading,  applying,  and  appropriating  acts  of  true 
faith.  May  I,  like  Ifrael  of  old,  Deut.  xxxii.  13.  be 
helped  by  faith  to  fuck  honey  out  of  the  Rock,  and  oil 
out  of  the  flinty  Rock:  Honey  and  oil,  fweetnefs  and 
fatnefs,  quickening  and  comfort.  How  fhall  I  come 
at  this  honey  and  oil  ?  Only  by  fucking  :  And  how 
fhall  I  fuck,  but  by  the  mouth  of  faith  ?  There  is  no 
fucking  without  it.  Neither  can  I  fuck  by  faith  un- 
lefi  God  make  me  do  it :  for  it  is  faid,  Deut.  xxxii. 
He  made  them  to  Jack  honey  oat  of  the  rock.  It  is  God  that 
muft  give  me  beth  a  mouth  and  ftrength  to  fuck,  faith 
in  the  habit,  and  faith  in  exercife.  It  is  only  the  blow- 
ings of  the  north  and  fouth  winds  on  the  garden,  that 
make  the  fpices  to  flow  out.  A%vakey  O  north  tuindy  come 
thtfu  Jbuthy  blow  upon  my  garden  ;  bring  faith  to  life,  that 
I  may  fuck  honey  from  Chrift  in  the  facrament.  ChrirVs 
breafts  are  now  full  •,  O  let  not  faith  be  wanting,  for  if 
it  be  wanting,  I  can  fuck  nothing  :  BJciTed  be  God, 
Jefus  Chrift,  my  Redeemer,  is  the  author  of  faith. 
Lord,  increafe  my  faith,  that  I  may  fuck  honey  from 
the  Rock.  But  what  honey  may  I  expect  from  it  ? 
Ans.  The  honey  of  pardon  of  fin.  O  how  fweet  is 
this  honey  !  The  honey  of  peace  and  reconciliation 
with  God  ^  the  honey  of  a  law  biding  righteoufnefs  ; 
the  honey  of  accefs  to,  and  communion  with  God  ;  the 
honey  of  enlargement  of  heart,  and  loofing  of  bands, 
&c.  O  let  me  ever  fuck  from  this  Rock,  the  Rock 
that  anfwers  all  my  needs,  and  richly  fupplies  all  my 
wants.  Let  me  alfo,  under  all  my  0 raits,  fupport  my- 
felf  with  the  PfalmirYs  cordial,  Pfal.  xviii.  46.  The 
Lord  itvethy  and  blejfed  be  my  Rock.  Why  fhould  be- 
lievers in  Chrift  droop  in  any  condition,  or  look  like 
dead  men,  while  their  Lord  liveth,  and  their  Rock 
ftandeth  ?  BlefTed  be  God,  my  Rock  is  a  living  and 
lading  Rock  ;  my  hopes  may  die,  my  comforts  die,  my 
frames  die,  my  gifts,  my  wealth,  and  my  relations,  they 
may  all  die  •,  but  I  rejoice  in  the  news,  that  my  Lord 
will  not  die,  nor  my  Rock  fall.  He  once  died  for  me, 
but  he  is  rifen  again  •,  good  news !  Now  he  is  alive,  and 
will  die  no  more. 


SACRAMENTAL    MEDITATIONS.  35 

■  MEDITATION  VII. 

'From  Zgck.  xli.  to.      They  shall  look  upon  me  ivbom  they  have  pierces 

and  mourn. 

This  promife  hath  a  refpect,  not  only  to  the  Jews 
when  converted,  but  to  all  finners  when  brought  to  re- 
pentance. We  have  all  pierced  Chrrit,  in  as  much  as 
our  fins  were  the  caufe  of  his  death  ;  He  was  wounded 
for  our  tranfgrejjlons.  Now  a  believing  light  of  a  pierc- 
ed Saviour,  is  the  beft  fpring  of  fo rrow  for  fin  ;  it  is 
faith's  look  to  a  crucified  ChriiT,  that  will  fet  us  a 
mourning  after  a  godly  fort.  Othat  this  promife  may 
be  made  good  to  me  at  this  time,  that  I  maybe  helped 
to  look  believingly  upon  Chrift  as  pierced  for  my  fins, 
my  pride,  my  paflion,  my  unbelief,  my  carnality,  my 
d  if  obedience,  my  impenitence,  my  fins  of  the  heart,  of 
the  tongue,  and  of  the  life,  that  I  may  confefs  and  be- 
wail them,  mourn  and  weep-over  them  before  the  Lord. 
Gh  !  when  fhall  I  mourn  and  weep  if  not  now,  when  I 
am  called  to  look  upon  my  dear  Lord  and  furety  at  his 
tab!e,  all  red  with  blood  for  my  red  and  fcarlet  colour- 
ed fins  ?  I  will  not  now  ftand  afar  ofF,  and  look  to  my 
Saviour  on  the  crofs,  as  thefe  women  who  followed  him 
from  Galilee, -Luke  xxiii.  49.  No,  I  will  come  clofe 
to  him,  take  a  near  look,  and  a  narrow  view  of  his 
wounds  and  piercings  by  iriy^&QS,  that  I  may  fee  how 
wide  andtleep  they  are,  that  my  eye  may  afreet  my  heart 
with  godlv  forrow  for  fin. 

When  I  look  on  him,  1*11  confider  the  dignity  of  the 
perfan  pierced  by  and  for  me ;  he  is  the  Almighty  Crea- 
tor, the  gloriou  Emmanuel,  the  Plant  of  renown,  the 
Prince  of  the  kingsof  the  earth,  that  is  pierced  and  nailed 
l:o  a  crofs.  Jeremiah  laments  in  the  captivity,  that  prin- 
ces were  hanged  up  by  the  hands,  Lam.  v.  12.  But 
what  were  the  princes  of-Ifrael  to  the  Prince  of  Peace, 
the  King  of  Glory,  whom  I  fee  hanging  nailed  through 
the  hands  on  the  crofs,  and  his  blood  poured  out  like 
water  upon  the  earth  !     O  it  is  royal  blood,  the  blood 


1>o  sacramental  meditations. 

of  God,  that  I  fee  running  down  to  fatisfy  juftice  far 
my  fins  \  and  will  not  fuch  a  fight  caufe  me  to  mourn 
for  them  ?  Can  I  look  on  my  lovely  Redeemer,  ftript 
naked,  mounted  up,  and  fixed  with  nails  to  a  torment- 
ing crofs  ?  Can  1  fee  his  head  pierced  with  thorns, 
his  back  pierced  with  fcourgings,  his  hands  and  feet 
pierced  with  big  nails,  his  fide  pierced  with  a  fpear,  and 
his  heart  pierced  with  forrows  for  my  fins,  and  my  heart 
not  mourn  for  them  ?  Yet  all  the  piercings  and  wounds 
of  his  facred  body  were  but  fmall,  to  the  piernings  and 
agonies  of  his  foul,  when  he  drank  the  cup  of  his  Fa- 
ther's wrath  for  me,  which  t made  him  cry  out,  My  foul 
is  exceeding  forronvful,  even  unto  death  ;  my  God ',  my  God, 
why  haft  thou  forfaken  me  P  Can  I  bebold  this  loving  Je- 
fus,  ftanding  in  my  room,  bearing  the  wrath  of  a  Deity 
for  me,  and  my  heart  not  bleed  ?  Can  I  fee  him,  when 
the  fword  of  juftice  was  drawn  to  fmite  me,  opening 
his  breaft  to  receive  the  ftroke  into  his  heart,  and  my 
heart  not  melt  within  me  ?  Lord,  grant  me  fuch  a 
fight  by  faith,  of  a  wounded,  bleeding  Saviour,  as  to 
make  me  a  melting  and  mourning  finner. 

How  can  I  leave  this  fubject  until  my  heart  be  more 
affected  ?  Had  I  been  personally  at  mount  Calvary, 
and  with  my  bodily  eyes  had  feen  my  dear  Redeemer  rack- 
ed and  nailed  to  the  tree  ?  Had  I  feen  him  lifted  up 
between  heaven  and  earth,  that  the  nations  might  be- 
hold hin,  with  his  arms  ftretched  out  to  embrace  iin- 
ners  ?  Had  I  beheld  his  dying  looks,  and  heard  hrs 
dying  groans  ?  Had  I  feen  his  precious  blood  for  ma- 
ny hours  run  from  his  wounded  hands  and  feet  to  the 
earth  ?  Could  I  have  flood  by  with  dry  eyes,  or  an 
unconcerned  heart,  efpecially  when  I  h^ad  thought  he 
was  fuffering  ail  this  out  of  love  to  me,  for  my  fins, 
a.nd  in  my  room  ?  Why  then  mould  I  not  be  as  much 
concerned,  when  I  come  to  his  table  to  celebrate  the 
memorial  of  that  fearful  tragedy,  and  look  upon  the 
outward  figns  which  reprefent  the  lame  !  Lord,  give 
me  faith's  eye  to  behold  the  things  fignified  thereby, 
even  the  bleeding  and  dying  of  the  glorious  Emmanuel 


SACRA  MEKTAL    MEDITATIONS.  S7 

+\nd  what  kind  of  blood  is  it  I  fee  running  down  ?  It 
is  innocent  blood  !  precious  blood  !  royal  blood  !  heart 
blood  !  Nay,  the  blood  of  the  eternal  Son  of  God,  one 
drop  whereof  is  worth  an  ocean  of  our  blood,  and  is 
of  infinite  value  ;  and  yet  behold  all  this  blood  is  fhed 
for  fuch  worms  as  I  am  ?  O  can  I  think  long  upon  this 
fubjedc,  and  not  find  my  heart  pained  with  love,  and  be 
ready  with  Jofeph,  to  feek  a  fecret  place  to  weep  in  ? 
Had  an  ordinary  man  been  executed  for  my  crime,  it 
would  have  affected  me  all  my  days  ;  how  much  fhould 
it  touch  me  to  fee  the  Son  of  God  put  to  death  for  me  ! 
The  fun  fainted,  the  heavens  mourned  in  black,  the 
earth  quaked,  and  the  rocks  rent,  when  this  black  trag- 
edy was  acled  ;  how  much  more  fhould  my  heart  rend 
and  mourn  at  the  reprefentation  of  it  before  my  eyes  ! 
Surely  my  mourning  fhould  be  great,  deep,  and  bitter 
mourning,  as  in  the  text,  like  the  mourning  of  a  parent 
for  the  death  of  an  only  fon  •,  or  like  the  mourning  of 
Haddadrimmon  in  the  valley  of  Megiddo  !  O  what  was 
the  death  of  king  Jofiah  to  the  dearh  of  King  Jdus, 
the  eternal  Son  of  God  !  O  my  dear  flain  Lamb,  ihaii 
I  not  mourn  and  weep  over  thee  ! 

Oh  !  can  I  fee  his  blood  run  down  in  ftreams,  and  my 
eyes  not  pour  out  fome  drops  !  Did  Chrift  f  V.  eat  b 
and  weep  blood  for  my  fins,  and  (hall  not  I  weep  tear:. 
for  them  !  Shall  I  not  give  drops  of  water  for  itr. 
of  blood  1  Alas  !  1  am  more  fparing  of  my  rears  for 
Chrift,  than  Chrift  was  of  his  blood  for  me  !  How  fail 
did  the  blood  trickle  down  Chrift's  cheeks-in  the  day 
he  wore  the  crown  of  thorns  for  me?  But  how  flowh 
do  the  tears  fall  from  my  eyes  whem  I  commemorate 
his  dying  love  ?  Can  I  fhed  tears  in  plenty  for  a  dead 
child  !  and  have  I  referved  none  for  a  flain  Saviour  ! 
Yea  flain  by  my  fins  !  How  fad  is  it  to  fee  fo  many 
weeping  eyes  at  a  funeral,  and  fo  many  dry  eyes  at  a 
communion  table  ?  Alas  !  this  is  a  fad  fign  of  few 
looking  by  faith  to  him  we  have  pierced  !  few  fenfible 
of  the  evil  of  their  fins,  that  were  the  hammers  which 
drove  the  nails  into  his  body.  O  for  a  realizing  acl  of 
D 


3$  SACRAMENTAL    MEDITATIONS. 

faith,  reprefenting  all  that  the  Lamb  of  God  fuffereci, 
in  the  greateft  certainty  and  cleareft  evidence,  that  it  is 
no  devifed  fable.  O  for  an  applying  and  appropriating 
act  of  faith,  to  bring  all  home  to  myfelf,  and  fay,  He 
loved  mey  and  gave  hlmj'elf  for  me  I 

What  a  hard  heart  is  this  I  have  beyond  others  ! 
Can  I  fee  others  weeping  and  mourning  over  a  {lain 
Saviour,  that  fit  at  the  fame  table,  eat  the  fame  bread, 
and  drink  the  fame  cup  with  me,  and  cannot  I  get  one 
tear  !  Is  God  come  with  his  bottle,  waiting  for  my 
tears  ?  Do  others  pour  into  it  plentifully,  and  have  I 
not  one  tear  to  drop  into  God's  bottle  ?  Lord,  what 
means  the  hardnefs  of  my  heart,  and  the  drynefs  of 
my  eyes,  at  the  fight  of  my  Saviour's  bleeding  and  dy- 
ing for  my  fins  ?  When  ihould  I  mourn  and  weep,  if 
not  now  ?  Was  there  ever  fuch  an  occafion  for  tears  ? 
Oh !  doth  God  intend  to  referve  weeping  for  me  in 
hell,  where  tears  ihall  never  be  dried  up  !  this  is  what 
I  deferve,  if  I  be  hard  hearted  and  dry-eyed  now.  But, 
Lord,  pity  my  hardnefs,  and  give  me  fuch  a  look  as 
thou  gaveft  Peter,  that  may  caufe  me  to  weep,  and  weep 
bitterly,  at  the  remembrance  of  my  fins  which  pierced 
ihee. 


MEDITATION  VIII. 

From  Luke  xxii.  6l,  6*.  $7u  Let 3  looked  upon  Peter— And  PcU* 
ivent  out  and  •wept  bitterly. 

Lord,  fince  my  looks  to  thee  are  To  flight,  fo  waver- 
ing and  inconftant,  that  they  make  little  or  no  im- 
preffion  upon  my  hard  heart,  do  thou  vouchfafe  to  look 
upon  me  with  pity  and  with  power  j  for  thy  looks  are 
efficacious,  and  melt  down  the  hardeft  heart.  O  give 
me  fuch  a  look  as  thou  gaveft  Peter,  when  he  denied 
thee,  and  btgan  to  curfe  and  f\vear  :  A  look  that. may 
bring  me  to  myfelf,  and  caufe  me  to  weep,  and  weep 
bitterly  at  the  remembrance  cf  my  fins,  my  unbelief, 


SACRAMENTAL    MEDITATIONS.  39 

my  pride,  my  pafiion,  my  difobedience,  which  pierced 
thee,  my  deareft  Lord  and  Saviour.  Look  thou  upon  me, 
and  be  ?nerclful  unto  rm\  Pfal.  cxix.  132.  Chrift's  look 
to  backfliding  Peter  was  merciful,  and  full  of  compaf- 
iion  •,  his  bowels  yearned  for  his  poor  difciple,  when 
ready  to  fall  into  the  devil's  arms  by  total  and  final 
backfliding,  and  prevents  him  fpeedily.  He  would  not 
let  him  lie  long  m  that  difmal  (late  he  fell  into,  as  it 
were  on  the  very  brink  of  hell,  but  prefently  plucks 
him  back,  and  recovers  him.  In  like  manner,  Lord, 
look  on  me,  and  recover  me  fpeedily  when  I  fall  into 
fin,  left  my  next  (lep  be  into  hell. 

Chrift's  look  to  Peter  was  a  preventing  look  ;  he 
looked  on  Peter  before  Peter  looked  to  his  Saviour  for 
mercy,  and  before  he  looked  on  himfeif,  or  upon  his 
fin,  and  the  danger  he  was  expofed  to  by  it.  Glory  to 
my  Redeemer  that  watches  over  his  people,  fees  and 
minds  their  danger,  wnen  they  themfelves  are  little 
thinking  upon  it  j  he  is  more  careful  of  them  than  they 
are  of  themfelves.  How  marvellous  is  Chrift's  love, 
that  would  be  Co  concerned  about  Peter  at  fuch  a  time, 
when  he  himfeif  was  amidft  his  bloody  enemies,  and 
upon  trial  for  his  life  ?  Even  then,  as  it  were,  he  for- 
gets his  own  danger,  and  takes  notice  of  the  danger  of 
his  fervant ;  He  being  the  great  Shepherd  cf  the  fbeep, 
ventures  all  to  refcue  one  of  his  flock  out  of  the  mouth 
of  the  Host)  and  front  the  panvs  of  the  bear.  O  who  would 
not  deiire  to  belong  to  the  flock  of  fuch  a  faithful,  lov- 
ing, and  companionate  Shepherd  ! 

The  look  Chrift  gave  Peter  was  a  convincing  look  ; 
it  laid  open  his  fin  to  him  with  all  its  aggravations, 
which  made  it  very  bitter  to  him.  It  fpoke  fuch  lan- 
guage to  him  as  this  ;  "  O  Peter,  what  haft  thou  done  ! 
<J  Haft  thou  caft  off  thy  Saviour  !  And  haft  thou  faid, 
"  thou  knoweft  not  me,  who  knew  thee  from  the  womb, 
"  and  am  going  to  die  for  thee  ?  Doft  thou  not  know 
M  me  that  called  thee  irom  thy  nets,  that  empowered 
"  thee  to  preach  the  gofpel,  and  work  miracles  •,  that 
tl  kept  thee  from  finking  in  the  waters  ?  Am  not  I  he 


40  SACRAMENTAL    MEDITATIONS. 

**  thou  faweft  mining  on  mount  Tabor  ?  Even  he  thou 
u  faidft  thou  would  rather  die  than  deny  ?"  O  for 
fuch  a  convincing  look  from  Chrift,  that  would  pierce 
and  melt  my  heart,  and  make  me  weep  bitterly  both 
iow  and  at  his  table,  for  my  bafe  ingratitude,  in  dif- 
owning  and  piercing  my  dear  Redeemer  ! 

Chrift's  look  to  Peter  was  a  powerful  and  overcom- 
ing lock  ;  it  conquered  his  will,  loofed  him  from  the 
world  and  fin,  and  made  him  yield  prefently  to  Chrift : 
he  was  not  able  to  hold  out  a  moment  longer,  but,  like 
Jofeph,  feeks  a  fecret  place  to  weep  in.  O  how  power- 
ful is  a  look  from  Chrift  !  It  is  fufficient  to  bow  the 
raoft  ftubborn  will,  and  melt  the  hardeft  heart -,  it  cam 
uirn  the  rock  intojianding  water,  and  the  fiini  into  a  foun- 
tain of  Wafer,  Pfalm  cxiv.  8.  How  powerful  was  the 
Jook  he  gave  to  poor  Jerufalem,  when  lying  in  their 
blood  ;  a  look  that  caufed  them  to  live,  Ezek.  xvi.  6, 
How  powerful  was  the  look  he  gave  to  Zacch?us  on  the 
fycaroore  tree,  Luke  xix.  5.  O  for  fuch  a  look  as 
would  bring  me  prefently  down,  in  like  manner,  from 
the  fycamcre  of  my  felf  conceit  and  felf-righteoufnefs, 
?,nd  from  my  beft  beloved  fins  and  idols,  and  caule  me 
to  receive  Chrift  joyfully  into  my  heart,  and  go  with 
r.heerfulnefs  to  his  table,  and  receive  the  feal  of  his 
covenant,  faying,  My  Lord,  arid  my  God ! 

Chrift's  look  to  Peter  was  a  peculiar  and  diftinguifh- 
ing  look  \  the  pow°r  and  grace  of  God  went  along 
with  it  to  change  Peter's  heart,  and  bring  him  to  his 
right  mind.  Chrift  looked  on  many  thoufands  that 
were  never  the  better  of  it.  He  looked  on  Judas  after 
he  betrayed  him,  and  when  he  prefumed  to  kifs  him, 
and  reproved  him  too  for  his  bafe  treachery  :  But  nei- 
ther that  look  nor  reproof  melted  his  heart.  As  the 
beams  of  the  fame  very  fun  hardens  clay  and  foftens 
frozen  earth  ;  fo  a  look  from  the  fame  Jcfus,  the  Sun  of 
Right eoufnefs)  left  Judas  hard  and  impenitent,  whilft  it 
foftened  Peter's  heart.  The  one  went  on  in  his  villa- 
iny, whilft  the  other  relented,  and  melted  into  tears. 
Why  ?    he  looked  bm  on  the  face  of  Judas,  but  hi 


SACRAMENTAL    MEDITATIONS*  41 

looked  on  the  heart  of  Peter.  He  looked  upon  the 
one  with  a  frowning  judicial  look,  but  looked  upon  the 
other  with  a  recovering  and  drawing  look.  Chrifr/s 
lock  to  Peter  was  accompanied  with  the  inward  influ- 
ences of  his  Spirit  on  his  heart,  ctherwife  it  had  not 
been  effectual.  Oh,  if  he  would  vouchsafe  fuch  a  gra- 
cious look  to  my  frozen  heart,  and  foften  it  ?  I  would 
fain  bring  my  hard  heart  and  lay  it  before  this  bleffed 
fun,  and  wait  until  he  draw*by  the  cloud,  look  through 
and  fhine  upon  it.  Lord,  I  tremble  to  go  to  thy  table 
with  this  hard  heart,  led  thou  fhouldft  look  on  me  with 
anger,  as  thou  didft  upon  thefe,  Mark  iii.  5.  upon  ac- 
count of  the  hardncfs  of  their  hearts.  Lord,  I  deiire 
to  be  grieved  for  my  heart  hardnefs,  and  to  look  to  thee 
whom  I  pierced  by  it.  Give  fuch  a  look  to  my  heart 
as  thou  gave  to  Peter's,  melt  it  down  into  penitential 
tears,  and  caufe  me  to  go  afide  and  weep  bitterly. 

Chrift's  look  caufe d  Peter  to  remember  and  think 
upon  GhrifFs  words  to  him.  It  is  in  and  by  his  word 
that  he  works  upon  tinners'  hearts.  G  !  if  the  Spirit 
would  bring  the  word  to  my  mind,  fet  it  powerfully 
home  upon  my  confcience,  and  fo  give  the  happy  turn 
to  my  foul.  Lord,  help  me  to  lay  up  thy  words,  and 
ponder  them  in  my  heart  :  and,  O  bring  them  always 
feafonably  to  my  view,  that  when  I  fall  1  may  not  lie 
long  und<T  fin,  nor  continue  in  a  Hate  of  backfliding 
from  thee.  May  I  have  fuch  a  look  from  thee,  as  fhall 
look  all  my  idols  out  of  countenance,  and  look  my  wan- 
dering heart  into  a  right  frame  for  covenanting  and 
communicating  work  :  A  look  that  fhall  put  new  life 
in  all  my  drooping  graces*  and  kindle  fuch  a  flame  of 
love  to  Chrift  in  my  heart,  and  of  indignation  againfl 
fin,  as  all  the  devils  in  hell  fliali  never  be  able  to  quench. 
A  look  that  fliali  make  me  weep,  while  I  dive,,  for  pierc- 
ing Chrifl  the  Lamb. 

Oh,  fhall  others  fhed  tears  in  plenty  for  fin,  and  my 

eyes  remain  dry  ?  Shall  others  get  their  hearts  broken, 

and  mine  continue  hard  ?  Lord,  thy  grace  is- free  :    O 

how  eafy  were  it  for  thee,  to  melt  my  heart,  and  moifc 

D   2 


41  SACRAMENTAL    MEDITATIONS. 

ten  my  eyes ;  One  touch  of  thy  hand,  nay,  one  look 
of  thy  countenance,  one  caft  of  thine  eye,  is  fufRcient  to 
do  it.  O  turn  unto  me,  and  give  me  one  merciful 
look :  for  thy  ordinance  will  be  lifelefs,  and  loft  unto 
me,  if  thou  look  not  on  me.  How  can  I  go  to  the  ta- 
ble to  behold  Jefus,  my  fureiy,  all  red  with  blood  for 
my  red  and  fcarlet  coloured  fins,  while  my  heart  doth 
not  mourn,  nor  my  eyes  run  down  ?  Surely  the  ftreams 
of  my  Saviour's  blood  deferve  to  be  lamented  with 
tears  of  blood,  and  fhall  I  not  do  it  at  leaft  with  tears 
of  water  ?  Was  he  wounded  for  my  tranfgrefiions,  and 
fhall  not  my  heart  bleed,  and  eyes  weep  for  his  wounds 
given  him  for  my  fins* 


MEDITATION  IX. 

Matth    XV.  27.      And  ibe  said,  Truth  >  Lord;  yet  the  dogs  cat  cj 
rumbs. 

This  woman  was  a  Canaanite,  and  lived  among  hea- 
'  hens,  yet  flbe  had  greater  knowledge  and  faith  of  the 
Mefliah  than  the  moft  of  the  jews.  Her  faith,  humili- 
ty,  patience,  and  refoIution3  amidii  the  greateft  dis- 
couragements, are  here  recorded  for  a  pattern  and  en- 
couragement to  defponding  believers  in  all  ages. 

This  woman  was  fo  fenfible  of  her  misery,  that  fhe 
addrefies  Chrift  with  great  earned nefs  for  help :  She 
doth  not  ip^Cik  calmly  or  coldly  to  Chrift,  but  ihe  cried 
unto  him,  and  followed  him  with  her  cries,  ver.  22,  23. 
Surely,  if  I  were  duly  affected  with  my  fpiritual  wants 
and  rniferies,  I  would  fpeak  to  God  in  no  other  lan- 
guage than  that  of  cries  and  tears.  O  what  caufe  have 
I  to  bewail  my  ecldnefs  and  indirTerency  in  prayer,  and 
the  little  ferife  I  have  of  my  dangers  and  neceffities, 
which  are  great  beyond  expreffion  ? 

This  woman,  notwithstanding  her  great  earneftnefs 
and  ftrohg  faith,  met  with  very  great  trials  and  dif- 
cimragements  in  her  addreflfcs  to  Chrift, 


SACRAMENTAL    MEDITATIONS.  43 

I.  Her  firft  trial  is  Chrift's  filence  to  her,  when  cry- 
ing to  him  ior  mercy,  ver.  23.  He  anfnvered  her  not  a 
%u$rd.  Strange  !  not  a  word  from  a  meek  and  merciful 
Saviour,  that  never  put  a  poor  flnner,  feeking  mercy, 
away  from  him  before  ;  but  ftill  invited  all  to  come  to 
him  for  it.  That  is  a  fore  temptation.  Lam.  ii.  8, 
When  I  cry  and  flout,  he  foutieth  out  my  prayer.  Believ- 
ers are  apt  to  think  that  God  fhuts  out  their  prayers  in 
wrath,  when  it  is  not  fo.  Chrift  heard  this  woman, 
accepted  her,  was  pleafed  with  her,  and  ftrengthened 
her  to  hold  on  in  prayer,  though  he  did  not  immedi- 
ately anfwer  her.  He  enrertained  her  with  filence  to 
draw  her  on  to  be  more  importunate,  and  to  try  her 
faith,  patience,  and  perfeverance,  and  thereby  to  teach 
us  to  be  followers  of  thofe  who  thro'  faith  and  patience 
do  now  inherit  the  promifes.  Chrift  keeps  the  door 
bolted  for  a  time,  that  we  may  knock  the  harder, 
Matth.  vii.  7.  Ask>  feek,  knock.  The  choked  mercies 
come  to  us  after  the  greateft  wreftlings.  Likewife  I 
fee  here,  that  there  is  love  in  Chrift's  heart  to  wreftling 
fouls,  even  when  frowns  appear  in  his  looks  ;  where- 
fore let  me  take  encouragement  from  him,  though  he 
flay  me,  yet  to  truft  in  him. 

1.  Another  fore  trial  the  woman  met  with,  was  the 
anfwer  Chrift  gave  his  difciples  when  interceding  for 
her,  whereby  he  feems  to  exclude  her  out  of  his  com* 
miflion,  ver.  24.  /  am  not  feni  but  to  the  loji  peep  of  the 
houfe  of  Ifrael.  The  Jews  were  called  fheep,  but  the 
Gentiles,  dogs.  The  Jews  were  indeed  to  have  the  firft 
offer  of  Chrift's  grace  and  purchafe.  Though  the  wo- 
man might  have  taken  Chrift's  words  as  a  plain  repulfe, 
yet  fhe  ftudies  to  put  the  bed  fenfe  on  them  (he  can,  and 
continues  her  importunity.  Which  teaches  us  never 
to  leave  the  Throne  of  Grace  for  any  difcouragement. 

3.  She  gets  a  repulfe  yet  more  fharp  than  the  two 
former,  even  after  fhe  had  come  clofe  up  to  him,  and 
fallen  down  at  his  feet,  faying,  Lord,  h^p  me.  Then  it 
is  Chrift  ranks  her  among  the  dogs,  thefe  that  were 
without  the  covenant,  profane  and  unclean.     Now  one 


44  SACRAMENTAL    MEDITATIONS. 

might  think  fhe  is  cut  off  by  that  word,  and  will  itffift 
no  more  after  it.  Nay,  fhe  takes  hold  of  that  word  of 
reproach,  and  pleads  upon  it  in  the  text,  Trttfh,  Lord, 
I  am  a  dog,  vile  and  unworthy  ;  yet  let  me  humbly  afk 
the  dog's  room  and  privilege,  even  to  creep  beneath 
the  children's  table,  and  gather  fome  crumbs  of  mercy. 
O  how  much  rs  contained  here  for  our  inftruclion  and 
imitation  ? 

ift,  What  caufe  have  we,  O  Lord,  to  blefs  thy  good- 
nefs,  that  we  Gentiles,  of  dogs  are  now  become  chil- 
dren, and  allowed  to  come  to  thy  table  !  And,  at  the 
fame  time  to  fear  thy  juftice,  fince  the  Jews,  of  children, 
are  now  become  dogs,  and  fhut  out  as  unclean  !  If  they 
were  cut  off  who  crucified  thee  in  thy  low  eftate,  what 
may  we  expecl,  if  by  our  fins,  we  crucify  thee  in  thy 
glory  ?  Let  us  not  be  high  minded  but  fear. 

2dly,  Chrift  puts  the  ftrongeft  faith  of  his  people 
upon  the  fharpeft  trials  \  He  thinks  fit,  for  his  own 
glory,  where  he  gives  much  grace  to  try  grace  much. 

3dly,  Thofe  who  are  eminent  in  faith  are  moft  hum- 
ble \  this  woman  was  fo.  O  how  humbly  did  fhe  plead 
with  Chrift  ?  She  threw  herfelf  on  the  ground,  lay 
low  at  his  feet,  and  from  the  duft,  cried  for  help  ;  fhe 
claimed  nothing,  only  begged  for  mercy.  And  when 
Chrift  fpurned  her  from  his  feet,  calling  her  a  dog,  fhe 
doth  not  murmur  nor  complain  of  his  harfh  carriage, 
but  humbly  takes  with  the  charge ;  Truth,  Lord,  thou 
doft  not  mifcall  me,  nor  call  me  fo  bad  as  lam  ;  /  am 
a  dog,  a  moft  vile  and  unworthy  creature,  and  have  no 
right  to  the  children's  bread,  and  muft  ftarve  if  thou 
haft  not  mercy  upon  me.  She  can  bear  any  thing,  the 
worft  frown  or  chaftifement  from  Chrift,  only  fhe  can't 
bear  being  excluded  from  his  mercy  and  grace  \  fhe 
would  have  fome  token  of  it,  though  never  fo  fmall : 
She  claims  not  a  Benjamin's  meal,  nor  a  child's  portion, 
only  let  her  have  a  dog's  crumb.  Lord,  I  take  patient- 
ly the  ftripe  from  thee  ;  give  me  but  a  crumb  after  it, 
and  I'll  go  away  fatisfied.  Surely  the  more  humble  any 
fupplicant  is  at  a  throne  of  grace,  he  comes  ft  ill  the  bet- 


SACRAMENTAL    MEDITATIONS.  4J 

ter  ipeed  ;  for  the  Lord  refifis  the  proud,  but  gives  grace- 
to  the  humble. 

4thly,  God's  ufual  method  of  difpenflng  his  mercy 
and  grace  to  finners,  is  firft  to  caft  them  down  before 
he  raife  them  up ;  he  fir(l  humbles  and  lays  them  low 
in  a  fenfe  of  their  unworthinefs  and  vilenefs,  before  he 
advances  them  to  his  favour.  We  rn^ift  firft  fee  ourfelves 
to  be  as  dogs,  lefs  than  the  leaf  of  all  G:d's  mercies,  before 
we  are  fit  to  be  dignified  with  the  privileges  of  children. 

5thly,  When  unbelief  draws  difmal  conclufions  from 
every  thing,  and  tempts  us  to  quit  our  grips  and  hopes, 
upon  any  darkdifpenfation,  and  to  fay  with  that  wicked 
king,  2  Kings,  vi.  33.  This  evil  is  of  the  Lord  :  What 
JJjould  I  wait  for  the  Lord  any  longer  ?  Behold,  faith  is  a 
valiant  and  importunate  grace,  it  puts  the  bed  con- 
ftruftions  upon  ail  Chrift's  actions  ;  it  is  fharp  fighted, 
to  fee  and  take  hold  of  all  advantages  to  ftrcngthen  it- 
felf,  and  finds  encouragement  even  in  that  which  isdi£ 
couraging.  That  which  feemed  to  cut  off  this  believ- 
ing woman's  hope,  fhe  improves  it  as  a  ground  of  hope, 
and  an  argument  in  prayer,  Truth,  Lord ;  yet  the  dogs 
eat,  &c.  q.  d.  Even  the  worthlefs  dogs  belong  to  the 
family,  and  though  they  may  not  feaft  with  children  at 
the  table,  they  may  creep  under  it  and  gather  crumbs, 
thefe  off  fallings  that  would  be  fwept  to  the  door  :  this 
will  not  wrong  the  children.  Let  me  ftand  in  relation 
to  Chrifr,  though  in  the  meanest  ftation,  even  that  of 
his  dog ;  I'll  be  thankful  for  it,  or  for  any  thing,  if  he 
do  not  turn  me  out  of  the  houfe. 

6thly,  When  our  difcouragements  are  greateft,  we 
fhould  learn  from  this  woman,  never  to  give  over  the 
exercife  of  faith  and  prayer ;  but  to  look  on  all  our  dif- 
appointments  in  the  fuccefs  of  prayer,  as  excitements 
to  greater  earneftnefs  in  prayer.  Faith  will  not  fet  li- 
mits to  the  Holy  One  ;  though  fpeedy  anfwers  be  not 
given  to  our  prayer,  it  becomes  us  to  wait  God's  time, 
who  is  the  beft  judge  of  the  fitted:  feafon  ;  He  that  be> 
lieveth  ivill  not  make  hafle.  Why  ?  he  knows  his  extre- 
mity is  God's  fit.  opportunity. 


•iti  SACRAMENTAL    MEDITATIONS. 

7thly.  A  refolute  adhering  to  Chrifb  by  faith  under 
trials,  is  mofr.  pleafing  and  acceptable  to  him  ;  as  when 
we  perfevere  in  the  ufe  of  means  when  fuccefs  is  fmall, 
when  we  depend  upon  his  promife,  and  look  to  his 
power  j  when  under  the  darkeft  difpenfation  we  watch 
over  our  hearts  and  fteps,  that  they  do  not  decline  from 
his  ways,  as  thefe  in  Pfal.  xliv.  17,  18.  And  glory  to 
him  that  gives  us  fuch  encouragement  for  this  refolute 
adherence  to  him,  as  the  mercifulneis  of  his  nature^ 
and  his  faithfulnefs,  which  affure  us  there  is  more  good 
will  in  his  heart  than  is  viflble  in  his  dealings :  and  that 
his  providence  will  never  give  his  word  the  lie.  He 
gives  in  fecret  flrength  to  his  people  to  adhere  to  him, 
when  he  feems  moft  oppollte  to  them,  as  he  did  to  this 
woman.  He  loves  to  bring  about  his  people's  mercies 
by  means  improbable  and  contrary,  to  glorify  his  wif- 
dom.     He  delights  to  bring  light  out  of  darknefs. 

8thly,  Great  will  the  reward  at  laft  be  of  the  believ- 
er's faith,  humility  and  perfeverance  in  prayer ;  for, 
faith  Chrifi:  at  length,  v.  28.  O  woman  great  is  thy  faith  ; 
be  it  unto  thee  even  as  thou  wilt. 


MEDITATION  X. 

From  I  Cor.  ii.  14.      ?lis  do  in  remembrance  of  me. 

O  my  foul,  here  is  a  folemn  ordinance  inftituted  for 
keeping  up  the  remembrance  of  a  crucified  Jefus  ;  and 
behold  it  was  appointed  by  himfelf,  when  he  was  jufr. 
a  going  to  do  more  for  us  than  all  the  angels  in  heaven 
could  have  done,  even  to  make  atonement  for  our  fins 
by  hi*  death  and  furrerings  :  and  he  twice  repeats  his 
dying  charge  to  us,  v.  24  and  25.  This  do,  this  do  y. 
Men  ufed  to  regard  the  commands  of  their  dying  friends, 
and  perform  their  wills  religioufly  •,  and  fhali  not  I  with 
pleafure  obey  the  will  and  commaad  of  a  dying  Redeem- 
er, when  the  thing  is  fo  eafy  and  agreeable,  to  eat  and 
drink  at  his  table  in  remembrance  of  him  ?     If  I  forget: 


SACRAMENTAL    MEDITATIONS.  47 

thee,  O  friend  of  finners,  let  my  right  hand  forget  its 
cunning,  &c.  Our  loving  Redeemer  well  knew  the 
treachery  of  our  memories,  the  worldlinefs  of  our  hearts, 
and  inconftancy  of  our  affections^  that  we  would  be 
ready  to  let  his  death  and  love  flip  out  of  our  thoughts, 
and  therefore  he  would  have  the  figns  of  his  fufferings 
frequently  prefented  to  our  eyes.  Alas  !  for  the  curfed 
ingratitude  of  my  heart,  that  is  fo  apt  to  forget  him  that 
remembered  me  when  there  was  none  to  pity  me  ;  but 
glory  to  him  that  takes  fuch  pains  to  cure  my  forgetful- 
nefsj  by  fetting  forth  Chrift  crucified  fo  evidently  be- 
fore my  eyes  in  the  broken  bread  and  poured  out  wine 
in  the  facrament.  I  look  upon  this  ordinance  as  a  viii- 
ble  reprefentation  and  commemoration  of  my  Saviour's 
death  and  fufferings  for  his  people,  which  he  will  have 
continued  till  he  come  again  to  judgment.  It  is  like  a 
marble  pillar  fet  up  upon  his  grave,  with  an  infcription 
bearing  account  of  his  glorious  achievements  and  migh- 
ty deeds,  his  glorious  bufferings,  conflicts,  and  victories 
for  his  people.  Wherefore,  as  oft  as  he  calls  me,  I  will 
go  thither,  and  put  all  the  honour  and  refpect  I  can 
upon  my  kind  benefactor  :  I  will  remember  his  love, 
proclaim  his  worth,  and  publifh  his  praifes.  Til  here- 
by own  myfelf  before  the  world  to  be -one  of  his  difci- 
ples,  and  a  follower  of  the  Lamb.  Til  declare  my  ab- 
horrence of  fin  that  pierced  him,  and  my  gratitude  to 
the  Lamb -for  the  atoning  ficrifice  he  offered  up  for  me 
upon  the  crofs.  I'll  triumph  in  this  as  the  only  ground 
of  my  hope.  I'll  put  the  crown  en  his  head,  and  caff 
all  my  crowns  down  at  his  feet,  and  cry  Worthy  is  the 
Lamb  that  was  JJain,  and  has  redeemed  me  from  my  fins  by 
his  blood  j  worthy  is  he  to  receive  all  honour ■,  power,  glory > 
and  dominion,  for  ever  and  ever. 

Glory  to  my  dear  Saviour,  that  feeks  no  greater  re- 
turn for  all  his  labour  of  love,  than  a  thankful  remem- 
brance of  it  at  his  table.  Oh,  mould  I  grudge  to  give 
fuch  a  (mail  return  to  him  that  fuffered  the  pains  of 
•death  and  hell  for  me  !  Had  he  bid  me  facrifice  my 
fir  ft  born,  and  give  nS!  I  have  to  the  poor,  or  go  in  pi!- 


4S  SACRAMENTAL    MEDITATIONS. 

grimage  to  the  Holy  Land  to  vifit  his  fepulchre,  or  go 
to  the  top  of  Mount  Calvary  where  the  crofs  flood,  as  a 
token  of  thankfulnefs  for  his  love,  could  I  have  refufed 
it  ?  But  he  puts  me  to  no  fuch  hard  talk.  Lord,  thou 
bids  me  not  go  to  a  bloody  fcaffold  to  remember  thee, 
but  to  a  well  covered  table  to  do  it.  Thou  bids  me  not 
go  there  to  bleed  or  burn  for  thee,  but  to  eat  and  drink  •, 
not  the  bread  of  affliclion,  or  water  of  adverflty,  but 
bread  that  ftrengthens  the  heart,  and  wine  that  cheers 
the  drooping  fpirit,  bread  and  wine  which  thou  hafl 
fancYified  and  bleiTed  for  me.  Surely,  O  dear  Saviour, 
I  owe  my  life  to  thee,  nay  a  thoufand  lives  if  I  had 
them ;  but  it  is  not  my  life,  but  my  memory  and 
thoughts  thou  art  calling  for  ;  it  is  not  to  die  for  thee, 
but  to  remember  thee.  Didft  thou  drink  the  cup  of 
wrath  on  the  crofs  for  me,  and  will  not  I  drink  a  cup 
of  blefling  at  thy  table  for  thee,  nay  for  myfelf,  and  for 
my  eternal  falvation  ? 

Let  me  go  then  to  this  holy  table,  with  faith,  love, 
and  thankfulnefs,  to  remember  Chrift  and  his  dying 
love;  as  he  commands  me.  And  while  I  remember 
him,  let  me  alfo  receive  and  embrace  him  as  my  bleed- 
ing High  Prieft  in  the  arms  of  my  faith,  and  at  the 
fame  time  throw  my  guilty  foul  into  his  wounded  arms, 
for  faving  me  from  wrath.  Let  me  go  and  remember 
the  woundings  and  piercings  of  my  Redeemer,  with  a 
pierced  and  wounded  heart  for  the fe  curfed  fins,  which 
nailed  and  killed  the  Prince  of  Life.  Let  me  hence- 
forth be  the  death  of  iin,  which  was  the  death  of  my 
dear  Saviour.  Oh,  fhall  I  fuffer  fin  to  live  any  longer 
in  me,  that  would  not  fuffer  my  Redeemer  to  live  in 
the  world  ? 

But  let  me  confide*  my  High  Prieft  beforehand,  and 
what  of  his  fufferings  I  fhouid  remember  at  his  table. 
Til  remember  how  the  glorious  heir  of  all  things  denud- 
ed himfelf  of  his  riches  and  glory,  how  he  left  his  throne 
of  majefty  to  lodge  in  a  virgin's  womb  :  yea,  to  be 
born  among  beafts,  and  cradled  in  a  manger,  for  fuch  a 
worm  as  me  !     I'll  remember  how  he  was  attacked  by 


SACRAMENTAL    MEDITATIONS.  43 

the  devil,  contradi&ed  by  finners,  and  reproached  by 
the  world  for  my  fake  !  I'll  remember  how  forrowfu! 
his  foul  was  in  the  garden,  when  the  bitter  cup  was  put 
in  his  hand ;  and  how  he  fweat,  how  he  prayed,  how 
he  fell  to  the  ground,  till  he  was  quite  overwhelmed 
with  wrath,  and  covered  with  his  own  blood,  for  my 
fake  !  I'll  remember  how  he  was  fold  for  a  fmail  price, 
and  bafely  betrayed  by  Judas ^  how  he  was  taken  by 
the  foldiers,  tied  as  a  malefactor  with  cords,  denied  by 
Peter,  forfaken  by  a!!  his  difciples,  and  left  alone  among 
his  cruel  and  infulting  enemies.  I'll  remember  how  he 
was  blindfolded,  mocked,  fpit  upon,  buffeted,  and  af- 
fronted by  ruffians  a  whole  night,  and  patiently  fuffep- 
ed  all  for  my  fake.  I'll  remember  how  his  lovely 
countenance  was  disfigured  with  blows,  and  the  pluck- 
ing  the  hair  oft  his  cheeks  5  and  how  the  fweeteft  face 
ever  the  fun  law,  was  all  befmeared  with  blocd  and 
fpitting  for  my  fake.  I'll  remember  how  he  that 
clothes  the  liilies  of  the  field,  v\as  himfelf  ftripped  na* 
ked.  bound  to  a  pillar,  and  cruelly  fcourged,  till  the 
pavement  of  Pilate';?  judgment-hall,  was  all  bedewed 
with  his  precious  blood.  I'll  remember  how  the  crown 
of  thorns  was  plaited  with  the  (harp  points  turned  in- 
ward, put  upon  his  head,  and  driven  into  his  temple, 
with  a  reed,  till  they  pierced  his  fkull  in  many  places, 
and  a  new  fhower  of  blood  run  down  his  bleffed  neck. 
I'll  remember  how  the  heavy  crofs-trec  was  laid  upon 
his  fcourged  and  bleeding  fhoulders,  anil  he  made  to 
carry  it  through  the  ftreets  of  Jerufalem,  forth  of  the 
gates,  and  up  mount  Calvary,  to  the  place  of  execu* 
tion,  until  his  ftrength  was  fpent,  and  he  foundered 
under  the  burden.  I'll  remember  how  the  croft-tree 
was  laid  down  and  my  Saviour  ftripped  naked,  and 
ftretched  out  upon  it  as  a  rack ;  and  how  he  was  fas- 
tened to  it  with  four  big  iron  nails  through  his  hands 
and  feet,  and  the  crofs  lifted  up  and  let  fall  into  a  deep 
hole  digged  for  the  foot  of  it,  to  the  violent  rending 
and  widening  of  hL  facred  wounds,  by  which  he  hung, 
E 


!>0  SACRAMENTAL    MEDITATIONS. 

until  all  his  blood  dreamed  forth  at  them,  and  he  ex- 
pired amidft  the  moft  exquifite  itortures. 

I'll  remember  alfo  the  fufferings  of  his  foul  at  that 
time,  when  the  Lord  ran  upon  him  as  a  giant,  and 
made  his  foul  the  butt  of  his  envenomed  arrows,  the 
poifon  whereof  drank  up  his  fpirits,  until  his  ftrength 
was  dried  up  like  a  potfherd.  Pil  remember  how  his 
foul  was  troubled  and  nonplufled  at  the  diilant  prof- 
peel  of  this  cup ;  and  how  fore  amazed  he  was  foon 
after  when  it  was  put  into  his  hand.  I'll  remember 
how  the  tafting  of  it  caft  him  into  a  bloody  fweat  and 
agony,  which  dyed  his  garments  red,  and  bedewed  the 
ground  where  he  lay.  Pil  remember  how  he  was  bro- 
ken with  breach  upon  breach,  till  all  the  fea- billows  of 
divine  vengeance  went  over -him,  and  the  Lion  of  the 
tribe  of  Judah  was  made  to  ro?r  under  the  ftrokes  and 
bruifes  of  the  flaming  fword,  Pfal.  xxii.  i.  Til  remem- 
ber the  dreadful  hidkigs  of  God's  face  he  lay  under, 
until  he  was  made  to  cry,  My  God,  my  God>  why  haft 
ihou  forfcAen  me  ?  Fll  remember  the  inexorablenefs  of 
divine  juftice,  that  would  not  fpare  him  one  {tripe,  bate 
him  one  farthing  of  the  debt,  nor  one  drop  of  the  cup, 
ib  that  he  drank  till  he  cried,  It  is  fintjhed,  and  gave 
jp  the  ghoft.  Glory  to  him  for  his  love  in  finifhing 
<&e  work. 


MEDITATION  XL 

From  Philip,  i.  33.     For  I  am  in  a  strait  betwixt  Iivg. 

As  the  Apoftle  was  in  a  ftrait  whether  to  chufe  to 
-die  or  to  live,  fo  am  I  in  a  flrait  whether  to  go  to  the 
Lord's  table,  or  to  (lay  back.  Now,  thou  calleft  me, 
Lord,  to  celebrate  the  memorial  of  thy  death,  yea,  to 
feaft  with  thee  at  thy  holy  table,  and  I  know  not  what 
to  chufe  ;  I  am  in  a  ftrait  betwixt  two.  My  heart  is  Co 
unholy,  and  my  unworthinefs  fo  great,  I  tremble  to  go 
forward  to  feaft  with  a  God  fo  holy,  and  whofe  purity 


SACRAMENTAL    MEDITATIONS.  51 

15  infinite  ;  and  yet  my  wants  are  fo  many  and  my  ne~ 
ceffities  fo  great,  that  my  cafe  is  hopelefs  if  I  ftay  back  : 
Lord,  I  can  go  to  none  elfe  in  all  the  world  to  fupply 
my  needs,  but  to  thyfelf  alone.  But  oh,  when  I  think 
of  going  forward,  my  guilt  flops  my  mouth,  and  fills 
me  with  biuming.  Lord,  if  the  holy  angels,  theie 
pure  and  unfpotted  feraphims  who  burn  in  zeal  for  thy 
fervice,  muft  even  cover  their  faces  before  thee  *,  how 
(hall  I  venture  into  thy  prefence,  I  whofe  zeal  is  fo  Ian- 
guifliing,  whofe  love  is  fo  cold,  whofe  mind  is  fo 
earthly,  and  prayers  {o  dull  ?  Shall  I  approach  fo  near 
a  holy  God  in  fuch  a  cafe  ?  But  what  then  fliall  I  do  ? 
Shall  I  join  with  thefe  worldlings  who  were  bidden  to 
the  feaft  of  the  great  King,  refufe,  and  make  my  ex- 
cufe  ?  Then  I  fear  the  King  will  be  angry,  declare  me 
unworthy  to  tafte  of  his  fupper,  yea,fvvear  in  his  wrath 
■that  I  fhall  never  enter  into  his  reft. 

Lord,  I  abhor  myfelf  for  my  unworthinefs  and  vile- 
nefs,  my  guilt  and  pollution  •,  but  where  fhall  I  go  to 
get  help  and  remedy  for  it,  but  unto  thee  alone  ?  Haft 
thou  not  bidden  me  come,  though  my  fins  be  red  as 
crimfon  ?  Have  not  many  fuch  come  to  thee,  and 
found  relief  and  help  ?  Surely,  O  Lord,  thy  goodnefs 
is  greater  than  my  finfulnefs,  and  thy  mercy  furpafletli 
my  mifery  ;  for  though  my  fins  reach  even  to  the 
clouds,  yet  thy  mercy  is  above  the  heavens.  O  merci- 
ful Father,  extend  thy  free,  boundlefs  mercy  to  a  mis- 
erable, helplefs  finner  r  Surely  mifery  is  the  proper  ob- 
ject of  mercy.  Holy  God,  if  thou  help  me  not  for  the 
fake  of  my  miferies  which  I  have  deferved,  yet  help 
me  for  the  fake  of  thy  mercies  which  thou  haft  prom- 
ifed  in  Chrift,  thy  dear  Son.  "Wherefore  I  plead  for 
ChrifVs  fake,  that  thou  wilt  hear  the  cry  of  my  mife- 
ries, and  not  the  cry  of  my  fins.  O  doth  not  his  pre- 
cious blood  cry  louder  for  pardon,  than  my  fins  for 
punifhment  ?  Lord,  hear  the  cry  of  that  blood,  and  let 
it  not  be  as  water  fpilt  upon  the  ground.  For  the  fake 
of  that  prevalent  blood,  pity,  pardon,  and  accept  a 
poor  unworthy  creature,  that  defires  to  obey  thy  call, 


52  SACRAMENTAL    MEDITATIONS. 

and  prepare  his  heart  to  feek  thee,  though  he  be  no! 
cleanfed  according  to  the  purification  of  the  fan&uary. 

O  Lordy  though  I  may  be  afhamed  to  come  to  thee, 
^iy  needs  are  fo  preffing  and  pinching  that  I  cannot 
ft  ay  away.  To  whom  fhall  I  go  hut  unto  thee »,  for  thou  haft 
the  tvcrds  of  eternal  life?  The  whole  creation  cannot 
fupply  my  wants.  Thou  only  art  mv  fun,  from  whofe 
beams  I  mull:  receive  favmg  light  !  Thou  art  my  head, 
from  whom  I  mull  get  fpiritual  life  ,  thou  art  the  root, 
from  which  I  muft  receive  fap  and  growth  :  Thou  art 
the  fountain,  from  which  I  mud  draw  living  water  : 
Thou  art  the  treafure,  from  which  I  mult  obtain  the 
riches  of  grace.  So  that  without  thee  I  am  nothing,  I 
have  nothing,  I  can  do  nothing.  To  thee  then  mufl  I 
go  for  all  my  ftipplies,  and  out  of  thy  fulnefs  receive 
grace  for  grace.  Lord,  thou  haft  enough  to  fupply 
many  worlds  of  needy  fouls  *,  for  the  fun  is  not  fo  full 
of  light,  nor  the  fea  fo  full  of  water,  as  thou  art  full  of 
grace  and  mercy  to  needy  creatures  :  And  as  thcu  art 
full,  fo  I  am  allured  thou  art  free,  and  willing  to  com- 
Tumicate  thy  fulnefs.  In  fpite  then  of  all  objections 
and  difficulties,  forward  to  thee  I  will  go,  and  caft  my- 
felf  down  at  thy  feet  j  If  I  peri/h,  J peri/h.  Oh  !  did 
ever  any  perifh  at  mercy's  door  ? 

Lord,  I  have  heard  of  thy  mercy  to  the  very  chief 
of  iinners,  and  cannot  this  mercy  reach  the  like  of  me  ? 
Surely  the  viler  {inner  I  am,  thou  haft  the  fairer  op- 
portunity to  {hew  the  riches  of  thy  mercy,  the  freenefs 
of  thy  love,  and  the  efficacy  of  thy  blood  ;  and  if  I  be 
allowed  to  fhare  therein,  the  fweeter  and  louder  will 
the  eternal  hallelujahs  be,  that  will  be  fung  to  the  Lamb 
of  God  on  my  account.  O  that  he  would  glorify  his 
mercy,  his  love,  and  blood,  in  my  relief.  O  where 
ihall  a  poor  heavy  laden  {inner  go,  but  to  him  that  can 
free  him  of  his  burden  ?  Where  fhall  I  go  with  a  mul- 
titude of  fins  and  miferies,  but  to  thee  who  haft  a 
multitude  of  tender  mercies  ?  Where  fhall  I  go  with 
my  deep  and  heinous  guilt,  but  to  thee  who  haft  a  deep 
fountain  to  wafh  it  away  ?   Behold  one  deep  calleth  to 


SACRAMENTAL    MEDITATIONS.  53 

another,  the  depth  of  my  mifery  to  the  depth  of  thy 
mercy  !  My  wound  is  great,  but  thy  balm  is  excellent  ! 
My  fore  is  broad,  but  thy  plafter  is  anfwerable  !  0 
Lord,  be  merciful  unto  me,  heal  my  foul,  for  I  have  finned 
again/1  thee. 

Lord,  is  not  the  gofpel-feaft  I  am  invited  to,  a  feaft 
of  charity,  to  which  thou  called  not  the  rich  but  the 
poor,  maimed,  halt,  and  blind,  who  cannot  make  any 
return  for  thy  bounty  ?  And  may  not  fuch  a  miferable 
object  as  I  am  take  encouragement  from  fuch  a  free  ex- 
tenfive  invitation,  Luke  xiv.  21.  My  bleffed  Redeem- 
er, while  he  was  on  earth,  did  not  difdain  to  eat  with 
publicans  and  finners,  nor  to  dine  with  Simon  a  leper. 
And  though  he  is  now  exalted  in  the  higheft  heavens* 
yet  he  ftiil  retains  the  bowels  of  a  man,  and  all  the  pity 
and  charity  to  periming  finners,  he  had  while  here  in 
this  (late  of  humiliation.  Wherefore,  fenfible  of  my 
unworthinefs,  loathing  myfelf  for  my  vilenefs,  and 
trufting  to  my  Saviour's  companion  to  the  miferable,  I 
defire  to  go  forward  to  his  holy  table  :  i  that  he  would 
direct  and  ftrengthen  me  to  go  about  fuch  a  weighty 
work  !  Let  not  that  ordinance,  which  God  hath  initi- 
tuted  for  a  bleffing,  be  made  a  curfe  to  me  through  my 
unworthy  partaking.  Lord,  rebuke  all  unfeafonable 
thoughts  and  wanderings  that  would  mar  the  duty  •, 
excite  and  actuate  in  me  every  proper  grace,  and  enable 
me  to  manage  fo,  that  I  may  not  difhonour,  but  glorify 
thee  ;  I  may  not  increafe  my  guilt,  but  augment  my 
grace  ;  I  may  not  bring  more  hardnefs,  but  foftnefs  in- 
to my  heart.  Lord,  defcend  thou  into  my  heart  by 
the  influences  of  thy  Spirit,  that  I  may  afcend  up  to 
thee  by  the  actings  of  grace ;  and  when  the  King  fits 
at  his  table,  let  my  fpikenard  fend  forth  the  fmell  there- 
of. Lord,  I  look  to  thee  for  ftrength,  conduct,  and 
through-bearing,  in  every  ftrait.  I  truft  not  in  my 
preparations,  but  in  thy  free  mercy,  for  acceptance  ;  I 
truft  not  in  my  faith,  but  in  thy  faithfulnefs,  who  haft 
promiied  to  give  power  to  the  faint ;  I  truft  not  in  my 
repentance,  but  in  thy  free  pardoning  mercy;  I  truft 

E    St 


34  SACRAMENTAL    MEDITATIONS. 

not  in  my  doings,  but  in  Chrift's  doings.  O  take  away 
my  filthy  garments,  and  clothe  me  with  the  beft  robe, 
The  Lord  our  Righteoufnefs.  /  will  go  in  the  flrength 
of  the  Lord  Gody  I  will  make  mention  of  thy  right  ecufnefsy 
even  of  thine  only,  Awake  y  O  north  windy  and  comey  thou 
fouthy  blow  upon  my  garden  that  the  fpices  may  fjow  out. 
If  thy  prefence  go  not  with  me,  ca-rry  me  not  up  hence. 

The  Lord  made  a  breach  upon  the  Ifraeiites,  for  not 
feeking  him  after  the  due  order,  i  Chron.  xv.  13.  He 
fmote  50,000  of  the  Bethfhemites  for  an  irreverent 
look  into  the  Ark,  which  typified  Chrift  ;  and  what 
caufe  then  have  I  to  fear  a  ftroke,  mould  I  rafhly  touch 
the  fymbols  of  his  body  and  blood  ?  Seeing  this  ordi- 
nance is  intended  for  doing  honour  to  the  King  of  Zi- 
on,  O  fave  me  from  doing  indignity  to  him,  by  betray- 
ing him  with  a  kifs,  or  by  throwing  his  picture,  or  great 
feal  into  a  puddle.  May  I  fo  prepare  for  this  feaft* 
that  the  bleffed  matter  of  it  may  fee  I  am  watchful  of 
his  eye,  tender  of  his  honour,  and  fearful  of  his  anger* 
Lord,  awake  my  heart,  ftir  up  my  graces,  and  prepare 
me  for  a  meeting  with  my  Saviour  ;  and  let  not  my 
icul,  whofe  only  hope  is  to  be  faved  by  Chrift's  blood* 
be  fent  away  from  his  table  with  the  guilt  xnftead  of 
the  benefit,  of  that  blood  upon  k. 


MEDITATION  XII. 

From  Philip,  iv.  19.  But  my  God  fiall  fugply  all  your  need,  acco-A' 
ding  to  bis  riches  in  glory,  by  Cbriji  'Jefus. 

Heavenly  Father,  out  of  thy  rich  bounty  thou  waft 
pleafed  once  to  lay  up  a  great  ftock  for.  me  in  my  proge- 
nitors hands,  but  they  very  foon  fquandered  it  all  away,. 
fo  that  I  am  become  extremely  poor  and  needy.  O  ! 
what  can  I  do  in  this  indigent  condition,  but  come 
back  to  thee  for  pity  and  new  fupplies  ?  For  ever  blefT- 
ed  be  thy  name,  for  the  reviving  news  thou  haft  pub- 
";lfhed  in  the  gofr>d  ;  that  thou  haft  now  laki  up  a  new 


SACRAMENTAL    MEDITATIONS.  55 

flock  for  bankrupt  fmners  in  the  hands  of  a  furety  that 
cannot  fail,  and  haft  erected  a  throne  of  grace  for  fuch 
as  I  am  to  come  to  in  time  of  need,  where  Chrift  Jefus 
my  furety  fits  as  commiffioned  by  thee,  with  glorious 
riches  to  fupply  my  wants.  Many  are  the  needs  which 
thou  thinks  fit  to  leave  upon  me,  that  I  might  have  the 
more  errands  unto  this  throne,  and  that  thou  mayeft 
the  oftener  hear  my  voice.  O  pour  out  upon  me  a 
fpirit  of  grace  and  fupplication,  and  caufe  me  to  delight 
in  approaching  to  thee,  and  pouring  out  my  wants  be- 
fore thee. 

Behold,  Lord,  a  needy  creature,  an  object  of  pity^ 
approaching  to  a  liberal  Saviour,  whofe  fulnefs  is  infi- 
nite !  O  how  fuitable  is  it  to  my  wants,  which  are  great 
and  innumerable  !  I  am  ftarving,  and  have  no  bread  £ 
I  am  naked,  and  have  no  clothing  ;  I  am  wounded, 
and  have  no  cure  ;  I  am  in  debt,  and  have  no  money ; 
I  am  polluted,  and  have  no  fountain  \  I  am  burdened, 
and  have  no  reft  \  I  have  deftroyed  myfelf,  and  can 
find  no  help  in  myfelf.  But  yet  there  is  help  for  me 
elfe where  ;  I  have  heard  of  the  mercy  of  the  King  of 
Ifrael,  and  of  the  remedy  he  hath  provided  for  thofe 
who  are  helplefs,  loft,  and  miferable.  Wherefore* 
though  I  be  poor,  I  will  not  defpair,  for  thou  art  the 
Lord  of  the  whole  world,  and  haft  opened  thy  trea- 
fures  to  the  needy :  Though  I  be  polluted  I  will  not 
defpond,  for  thou  haft  the  fountain  of  falvation  : 
Though  I  be  naked,  I  will  not  with  Adam  run  from 
thee  and  hide  myfelf,  nay  I  will  run  to  thee  to  cover 
me  with  the  wool  and  fleece  of  the  Lamb  of  God,  even 
the  fpotlefs  righteoufnefs  and  innocence  of  my  Saviour : 
Though  I  be  hungry  and  ftarving  I'll  take  encourage- 
ment from  the  glad  tidings  thou  haft  proclaimed  in 
the  gofpel  of  a  rich  feaft  for  the  poor  and  needy. — 
Lord,  I  come  to  thee  as  the  hungry  to  be  fed,  as  the 
naked  to  be  clothed,  as  the  wounded  to  be  healed,  as 
the  cold  ftarving  creature  to  the  fire,  as  the  unclean  to 
be  wafhed  in  the  fountain  that  is  opened,  not  to  the 
houfe  of  David  only,  but  even  to  the  pooreft  inhabit 


56  SACRAMENTAL    MEDITATIONS. 

tant  in  Jerufalem.     Glory  to  God,  that  it  is  fo  free  and 
open  to  the  poor  and  needy. 

Lord,  I  come  not  to  thy  table  becaufe  I  am  worthy ; 
but  becaufe  thou  art  rich  in  mercy,  ?nd  doft  promife 
that  the  needy  fhall  not  be  forgotten,  and  the  expectation  of 
the  poor  Jh all  not  perijh  ?  And  that  'when  the  poor  and  needy 
feek  water,  and  there  is  none,  and  their  tongue  failtth  for 
thirfl,  thou  the  Lord  wilt  hear  them,  and  open  rivers  in  the 
wildernefs,  and  fountains  in  the  midft  cf  the  valleys.  O 
come,  do  as  thou  haft  faid  ;  pity  a  poor,  needy,  perill- 
ing creature,  and  fill  my  narrow  veffel  out  of  the  ocean 
of  thy  mercy,  where  it  will  not  be  miffed.  Come  to 
the  feaft  of  thine  own  appointment,  and  difpiay  thy 
fulnefs  and  liberality.  Caft  open  the  doors  of  thy 
treafures,  and  allow  me  accefs  to  Chrift's  unfearchable 
riches.  Thy  word,  Lord,  affure  me,  that  in  all  ages 
thou  haft  beftowed  thefe  riches  upon  the  poor  and  nee- 
dy, without  money,  and  without  price.  And  this  doth 
warrant  me  to  plead  with  thee  to  come  to  thy  houfe, 
where  many  needy  beggars  are  gathered,  and  fcatter  thy 
bounty  among  them,  and  admit  me  to  gather  with 
them.  O  let  not  fuch  a  miferable  object  go  from  thy 
door  without  an  alms,  without  a  crumb  of  the  chil- 
dren's bread,  feeing  there  is  bread  enough  in  thy  houfe, 
and  to  fpare.  O  let  none  return  afhamed  from  the 
fountain  who  come  expecting  water.  Thou  haft  prom- 
ifed  to  pour  water  upon  the  thirfty  and  floods  upon 
the  dry  ground.  Oh,  is  there  any  more  dry,  more 
poor,  more  needy,  than  I  am  !  Lord,  make  me  as  thirf- 
ty as  I  am  dry,  as  humble  as  I  am  poor,  and  as  fenfible 
as  I  am  needy.  Alas,  that  I  have  fo  little  fenfe  of  my 
wants  !  Oh,  deal  not  with  me,  according  to  my  fenfe 
of  need,  which  is  fmall,  but  deal  with  me  according  to 
my  real  need,  and  thy  royal  bounty,  which  is  exceed- 
ing great. 

O  that  I  were  poor  and  needy  in  my  own  eyes,  and 
truly  fenfible  of  my  own  wants  ;  that  I  am  drowned  in 
debt  to  the  law  and  juftice  of  God,  owe  many  thou- 
fands,  and  have  not  one  farthing  to  pay  \  that  I  am 


SACRAMENTAL    MEDITATIONS.  57 

Jeftitute  of  every  thing  that  is  good,  can  do  nothing 
to  pleafe  God,  and  am  unworthy  of  the  leaft  of  his 
mercies.  O  that  I  were  made  willing  to  quit  all  confi- 
dence in  my  own  righteoufnefs,  duties,  frames,  or  at- 
tainments ;  and  well  content  to  go  entirely  out  of  my- 
felf  to  Chrift,  for  righteoufnefs  to  juftify  me,  and  for 
his  Spirit  or  grace  to  renew  and  fanclify  my  nature. 

Lord,  I  am  poor,  but  I  fee  God  has  treafured  up 
unfearchable  riches,  and  infinite  fulnefs  in  Jefus  Chrift 
to  anfwer  all  my  needs  :  I  am  naked,  but  I  fee  in  Chrift 
a  robe  of  righteoufnefs,  that  is  fufficient  to  cover  me, 
and  a  whole  elect  world  ;  I  am  a  ftarving  creature,  but 
in  Chrift  there  is  the  bread  of  life,  and  the  waters  of 
life  for  my  foul  :  I  am  foolifh  and  ignorant,  but  Chrift 
hath  infinite  wifdom  to  teach  and  guide  me;  I  am 
laden  with  guii!,  but  ChrihVs  facrifice  is  fufficient  to 
atone  for  it ;  I  have  ftrong  lufts  and  corruptions,  but 
Chrift  hath  a  kingly  power  to  fubdue  them  ;  I  am  un* 
der  much  darknefs,  but  Chrift  is  the  light  of  the  world  ; 
I  am  under  fears  and  difcouragements,  but  Chrift  is  the 
confolation  of  Ifrael  ;  I  am  wounded  and  fick,  but 
Chrift,  my  phyfician,  hath  excellent  balm  for  me;  I  am 
under  a  burden  of  debt,  but  Chrift,  my  furety,  is  rich, 
and  fully  able  to  pay  it ;  I  am  in  prifon,  and  under 
bonds,  but  Chrift  opens  prifon  doors,  and  loofes  them 
that  are  bound  ;  I  am  fatherleis  by  Adam's  fall,  but 
Chrift  is  the  Everlafting  Father,  in  whom  the  fatherlefs 
find  mercy ;  I  have  many  enemies  to  purfue  and  accufe 
me,  as  law,  juftice,  Satan,  and  confcience  ;  but  Chrift 
my  advocate  can  anfwer  them  all  :  Therefore  I  flee  to 
him  for  refuge,  I  clofe  with  him  in  all  his  offices,  and 
put  my  whole  confidence  in  him. 

It  gives  great  encouragement  to  my  poor  needy  foul, 
that  I  have  a  Saviour  fo  full  of  goodnefs  and  pity  to 
look  to,  a  mighty  Agent  in  heaven  to  plead  my  caufe, 
and  to  prefent  my  bills,  petitions  and  fupplications,  to 
the  Father.  I  put  all  my  requefts  and  concerns  in  his 
hand,  and  commit  them  to  his  care  and  management  ; 
he  knows  the  fitteft  time  to  prefent  them,  and  to  fend 


53  SACRAMENTAL    MEDITATIONS* 

me  an  an  Aver.  In  the  facrament  I  fvvear  allegiance  to 
thee,  as  my  Sovereign  Lord  and  King,  ever  thy  broken 
body  and  ihed  blood,  I  engage  to  be  a  true  and  faithful 
foldier  in  thy  army,  and  to  take  the  field  againft  thy 
enemies.  Many  pieces  of  furniture  do  I  need  for  this 
warfare  ;  I  need  the  girdle  of  fincerity,  the  fliield  of 
faith,  the  helmet  of  hope,  the  fword  of  the  Spirit,  the 
breaftplate  of  righteoufnefs,  and  to  have  my  feet  fhod 
with  the  preparation  of  the  gofpel  of  peace.  But  glory 
to  thy  name,  my  Redeemer  and  captain  of  falvation 
hath  provided  a  noble  armory  and  ftorehoufe  to  anfwer 
all  thefe  my  neceffities  and  wants.  Lord,  fupply  all  my 
needs  out  of  thy  infinite  fulnefs,  and  furnifh  me  with 
every  thing  requifite  and  neceffary  for  the  work  and 
warfare  thou  called  me  unto.  Oh,  my  enemies  are 
lievely,  and  they  are  flrong  :  But  I  look  to  my  glori- 
ous captain  to  gird  me  with  ftrength  for  the  battle,  and 
to  teach  my  hands  to  war. 


MEDITATION  XIII. 

From  Eph.  iii.  19.      And  to  knew   the  Uve  of  Christ,  which  fas ieth 
htoxvledpe. 

■  Where  fhail  I  begin  my  thoughts  upon  this  fubjec"l 
of  the  love  of  Chrift  to  men  ?  And  when  begun  how 
fhall  I  make  an  end  ?  It  hath  a  breadth  and  length,  a 
depth  and  height  that  pafTeth  knowledge.  If  the  Apof- 
tle  Paul,  that  had  the  brighten:  difcoveries  of  this  love, 
owned  this,  much  more  may  I.  I  may  fooner  find  out 
the  height  of  heaven,  the  breadth  of  the  earth,  or  the 
depth  of  the  fea,  than  meafure  Chrifl's  love.  It  is  an 
unfathomable  ocean  that  hath  neither  bank  nor  bottom. 
O  whither  did  his  love  carry  him  !  From  the  height 
of  glory  to  the  depth  of  mifery.  How  low  and  deep 
was  our  fall  that  nothing  could  recover  and  raife  us  up, 
but  the  low  abafement  of  the  Son  of  God,  the  King  of 
glory  ?  How  low  was  the  ftep  he  made  to  help  us  up ; 


SACRAMENTAL    MEDITATIONS.  59 

even  to  put  on  our  nature,  and  fufFered  himfelf  to  be 
pierced  for  our  tranfgrcffions,  and  bruifed  for  our  ini- 
quities !  Bleffed  Lord,  thou  tookeft  not  on  thee  the 
nature  of  angels,  but  the  feed  of  Abraham  ;  thefe  are 
fait  bound  up  from  thee  with  chains  of  darkneis,  whilft 
thou  draweft  us  to  thee  with  cords  of  love  !  How  dif- 
tinguifhing  was  thy  love  to  man,  that  brought  thee  from 
heaven  to  earth,  from  the  throne  to  the  manger,  from 
the  manger  to  the  wildernefs,  from  the  wildernefs  to 
the  garden,  from  the  garden  to  the  judgment-hall,  from 
the  judgment- hall  to  the  crofs,  from  the  crofs  to  the 
grave  ^  yea,  from  the  glory  of  heaven  to  the  very  tor- 
ments of  hell,  and  all  for  creatures  that  were  black  and 
ugly  as  hell !  How  wonderful  is  the  fight  thou  called 
me  to  fee  at  the  Lord's  table  !  Even  to  fee  him  fuffer- 
ing  for  fin  that  never  committed  fin  !  To  fee  him  made 
fin  for  usy  that  knew  nofm>  that  ive,  who  knew  no  right- 
eoufnefs,  might  be  made  the  righteoufnefs  of  God  in  him  ! 
An  amazing  fight  indeed  ! 

Lordy  ivhat  is  man  that  thou  art  mindful  of  him  J  O 
what  is  he  that  thou  fhouldft  magnify  and  fet  thy  heart 
on  him  !  And  what  am  I,  the  worfl  of  men,  and  vileft 
of  finners,  that  thou  fhouldeft  ftoop  fo  low  to  exalt  me  I 
That  thou  fhouldeft  endure  the  poverty  of  this  worlds 
that  I  might  enjoy  the  riches  of  heaven  !  Be  content 
to  live  in  the  form  of  a  fervant,  that  I  might  have  the 
adoption  of  ions  \  Be  willing  to  bow  thyfelf  unto 
death,  to  raife  me  to  eternal  life  !  Be  content  to  be 
numbered  among  tranfgrefTors,that  I  might  have  a  room 
among  the  bleffed  !  To  be  crowned  with  thorns,  that 
I  might  be  crowned  with  glory  !  To  be  condemned 
before  men,  that  I  might  be  juftified  before  God  !  To 
drink  the  bitter  cup  of  wrath,  that  I  might  drink  the 
pure  river  of  life  !  To  cry  out  in  forrow  upon  the 
crofs,  that  I  might  triumph  with  joy  upon  the  throne  ! 
To  (land  before  the  mouth  of  hell  furnace,  to  keep  its 
flames  from  breaking  out  on  me  !  O  Lord  Jefus,  thy 
love  hath  overflown  all  banks,  and  thy  companion  knew 
do  bounds !     Can  I  think  on  it,  and  my  heart  not  burn  ? 


GO  SACRAMENTAL    MEDITATIONS. 

Can  I  fpeak  of  it,  and  not  be  overcome,  fo  as  to  feek, 
with  Jofeph,  a  fecret  place  to  weep  in  ? 

O  love  that  pafTeth  knowledge !  How  fhall  I  think 
of  it  and  not  ftand  amazed  !  That  the  general  fhould 
die  for  the  foldier,  the  phyfician  for  the  patient !  I  hat 
the  righteous  Judge  of  Heaven  fhould  come  to  the  bar, 
put  himfelf  in  the  malefactor's  clothes,  and  be  condemn- 
ed for  him  !  That  the  btefled  Son  of  God  fhould  in- 
terpofe  his  innocent  breaft  to  receive  the  mortal  ilroke 
for  us  !  That  God  all-iufEcient  fhould  be  expofed  to 
hunger  and  thirft,  to  grief  and  wearinefs,  and  the  vileft 
reproaches  and  indignities,  for  worms  like  us  !  Behold 
the  Creator  of  the  world  wounded,  mangled,  and  killed, 
by  ungrateful  creatures,  whom  he  came  to  fave !  Be- 
hold his  bowels  yearning  towards  them  who  raked  in 
them  with  their  bloody  hands  !  Behold  his  heart  burn- 
ing with  affection  towards  them  that  cruelly  pierced  it ! 
Surely  a  believing  view  of  this  love  of  Chrift  is  fufR- 
cient  to  molify  a  heart  more  cold  and  frozen  than  ice 
itfelf!  O  love  unfathomable  !  Who  can  meafure  its 
dimenfions  !  It  hath  a  height  without  a  top,  a  depth 
without  a  bottom,  a  breadth  without  a  fide,  a  le^th 
without  end  !  Aftonifhing  love  !  that  my  exalte*,  ^ord 
fhould  floop  fo  low  as  to  become  a  man ;  nay,  a  poor 
man,  a  man  of  forrows,  a  deferted  man,  a  dying  man, 
and  alfo  a  dead  man,  for  fuch  a  wretch  as  me  !  Nay, 
more,  that  he  {hould  ftoop  to  be  made  a  curfe,  and  lie 
under  a  dreadful  load  of  wrath  upon  his  innocent  foul, 
infinitely  more  heavy  than  what  is  laid  upon  any  damn- 
ed foul  in  hell ! 

O  what  a  fea  of  wrath  did  my  loving  Jefus  fwim 
through  to  fave  me  from  perifhing  !  Behold  how  that 
raging  fea  wrought  and  was  tempeftuous,  roared  moll 
terribly,  and  threatened  to  fwallow  me  up  with  the  reft 
of  the  elec~t  world;  till  once  my  Kedeemer  ftept  in, 
and  undertook  to  be  the  facrifice  for  calming  the  fea  ! 
Take  me  up,  (faid  he,  like  Jonah)  and  throw  me  into 
the  fea,  and  ye  fhall  be  all  fafe.  In  this  Red  fea  our 
blefTed  Jonah  was  content  to  fwim  for  thirty-three 


SACRAMENTAL    MEDITATIONS.  61 

years,  without  feeking  deliverance,  till  once  the  fea  was 
perfectly  calm,  and  every  elect  foul  out  of  danger. 
Marvellous  loving-kindnefs  !  Oh  that  I  could,  with  a 
fuitable  frame  of  heart,  both  remember  and  admire  re- 
deeming love,  and  redeeming  blood,  when  I  go  to  fit 
down  at  my  Redeemer's  table.  O  that  I  may  there 
get  faith's  fight  of  the  various  inftances  of  his  love* 
that  pafTeth  knowledge.  Let  me  there  view  Chrift  in 
the  womb,  and  in  the  manger  *  in  his  weary  fteps  and 
hungry  bowels ;  in  his  proftrations  in  the  garden,  and 
clotted  drops  of  bloody  fweat.  Let  me  view  his  head 
with  a  crown  of  thorns,  and  his  face  befmeared  with 
the  foldier's  fpit.  Let  me  view  him  in  his  march  to 
Calvary,  and  his  elevation  upon  a  painful  crofs,  with  his 
head  bowed  down,  and  his  fide  ftreaming  blood  !  O 
unparalleled  love !  It  had  been  wonderful  love  to 
have  fent  one  of  the  lofty  feraphims  to  fufFer  for  us ; 
but  to  give  him  whom  all  the  feraphims  ferve  and  adore, 
is  love  that  pajfeth  knowledge  !  Let  me  view  the  fcrip- 
ture  designations  and  titles  of  him  that  loved  us,  and  gave 
himjelffor  us,  that  he  might  wafh  us  in  his  blood. 

He  is  our  Emmanuel,  the  Wonderful,  tfo  Counfellor,  the 
mighty  God,  the  everlafling  Father,  the  Prince  of 'Pea- e,  the 
King  cf  kings,  and  Lord  of  lords,  the  Prince  of  the  kings  of 
the  earth,  the  Lord  of  glory,  the  rofe  of  Sharon,  the  plant  of 
renown,  the  bright nefs  of  his  Father's  glory,  the  exprtfs  image 
of his  perfon,  the  bright  and  morning  far,  the  fun  of  right- 
eoufnefs,  the  light  of  the  world,  the  head  of  his  church,  the 
beginning  and  firfl  born  from  the  dead,  the  appointed  heir  of 
all  things.  This  is  he  that  loved  us,  and  gave  h'vnfelf  to 
die  for  the  redemption  of  a  crew  of  rebels,  grace- abuf- 
ing,  and  gofpel- flighting  flnners  !  Oh,  what  am  I 
that  thou  fhouldeft  fpare,yea,ranfemandfeaft  me  in  fuch 
a  manner  !  Long  ago  mighteft  thou  have  fhaken  oft* 
the  hand  of  thy  providence  fuch  a  viper  as  I  am  into 
fire  unquenchable ;  and  there  made  me  to  know  to  fad 
experience,  what  it  is  to  abufe  free  grace,  by  the  lofs 
of  eternal  glory. — But,  inftead  of  that,  thou  haft  pitied 
me,  loved  me,  become  my  furety,  to  appeafe  juftice  for 
F 


62  SACRAMENTAL    MEDITATIONS. 

my  heinous  ilns  by  thy  blood,  when  no  other  facrifice 
would  do.  Lord,  I  welcome  thy  love  feaft ;  I  lay  my 
hand  on  the  head  of  the  facrifice,  and  reft  upon  it ;  I 
believe^  Lord,  help  my  unbelief.  O  that  I  may  henceforth 
live  under  the  continual  fenfe  of  my  infinite  obligations 
to  my  glorious  furety,  that  would  make  his  foul  an  offer- 
ing for  my  fn.  O  what  return  fhall  I  give  him  for  all 
his  foul-travail  and  agonies  for  me  ?  O  that  I  could 
fpend  my  whole  life,  and  each  day  of  it,  in  magnifying 
his  love,  and  living  to  his  praife.  Now,  bleffed  be  his 
glorious  name  for  ever  and  ever  :  let  the  whole  earth  be  fill- 
ed with  his  glory.     Amen  and  Amen. 


MEDITATION  XIV. 

From  Luke  xxii.  44.     And  being  in  an   agony — his  ttveat  ivas  as  it 

vsre  great  drops  of  blood* 

O  my  foul,  this  text  affords  thee  great  fubjecl  of 
thoughts,  when  thou  goeft  to  remember  thy  dear  Sav- 
iour at  his  table.  Here  I  fee  him  in  a  bloody  agony ! 
And  firir,  let  me  obferve  the  place  where  his  agony  be~ 
gan,  the  garden  of  Gethfemane,  which  lay  in  the  valley 
of  Jehofhaphat,  on  tbe  eaft  fide  of  Jerufalem,  at  the 
foot  of  the  mount  of  Olives.  Now,  it  was  in  the  val- 
ley of  Jehoihaphat  that  God  did  plead  with  the  nations 
in  Chrift  their  furety,  Joel  iii.  2.  The  word  Gethfem- 
une  fignifies  a  mill  or  prefs  for  olives,  as  being  probably 
the  place  where  they  preiTed  the  olives  that  grew  on 
the  mount,  and  there  fqueezed  the  oil  out  of  them. 
In  this  place  it  pleafed  the  Father  to  bruife  Chrift  our 
true  olive,  that  fo  out  of  his  fulnefs  the  frefh  oil  of  his 
merit  and  grace  might  flow  cut  abundantly  to  needy 
fouls.  Never  was  there  fuch  an  olive  prefsed  there  be- 
fore, tlnce  the  firft  planting  of  that  mount !  Never 
was  there  fuch  precious  oil  feen  as  Jefus's  blood  !  O 
that  I  may  partake  of  the  root  and  fatnefs  of  that  good 
olive  which  was  preffed  here,  and  of  that  oil,  which 
will  make  my  grace  to  grow  and  my  face  to  fhine  ? 


SACRAMENTAL    MEDITATIONS.  63 

As  it  was  in  a  garden  that  man's  fin  and  mifery  fir  ft 
began,  fo  it  was  in  a  garden  that  our  bleffed  Surety  be* 
gan  his  laft  expiatory  fufferings  for  fin,  which  caft  him 
into  a  fearful  agony.  As  the  garden  of  Eden  produced 
man's  mifery,  fo  the  garden  of  Gethfemane  provided  a 
remedy.  O  that  when  I  walk  and  retire  myfelf  in  a 
garden,  I  may  have  grace  to  think  ferioufly,  and  with 
fuitable  affeclions,  upon  the  fins  of  men,  and  the  fuf- 
ferings of  my  Saviour  for  them  •,  and,  at  the  fame  time, 
to  {end  up  my  ejaculations  to  God,  for  an  intereft  in 
his  agony  and  atonement,  and  for  the  comfortable  inti- 
mation thereof  to  my  foul.  When  my  dear  Redeem- 
er was  in  his  agony  of  foul,  I  read  of  his  offering  up 
prayers  and  /applications ,  to  God,  with  ft  rang  crying  and 
tears,  Heb.  v.- 7.  and  have  I  no  prayers  or  tears  to  offer 
up  to  God  at  the  remembrance  of  his  agony  !  especial- 
ly when  I  conflder  how  much  my  fins  contributed  to 
throw  him  into  it.  O  how  ftrong  and  bitter  were  my 
Surety's  cries  at  this  time,  when  God  bruifed  his  foul, 
and  poured  down  a  flood  of  his  wrath  upon  him  ?  He 
cried  till  he  was  fpent  with  crying  ;  he  grew  hoarfe  with 
it,  and  his  throat  fo  dried,  that  he  could  cry  no  more, 
Pfal.  lxix.  3.  Now  was  his  foul  in  travail,  and  j^reat 
caufe  had  he  for  his  ftrong  crying  and  tears.  He  was 
fllent  under  all  the  pains  of  his  body,  and  under  his 
fufferings  from  men  ;  all  that  time  he  is  dumb,  as  ajheep 
before  herfocarers :  But,  behold,  when  fierce  wrath  from 
God  alighted  on  his  foul,  he  cries  vehemently  ;  and  he 
prayed  moil:  earneftly  and  importunately  for  fupport 
and  through-bearing  under  this  terrible  ftorm.  O  that, 
from  my  Saviour's  example,  I  may  learn,  when  under 
foul-trouble  and  inward  difrrefs,  to  make  my  prayers  to 
God  more  earneft  and  fervent,  and  to  perfevere  with- 
out fainting  ;  which  I  have  encouragement  to  do  from 
this,  that  my  Saviour's  fervent  prayers  and  tears  have 
made  way  for  mine. 

I  obferve  alfo  in  this  paffage,that  the  agony  of  Chrift's 
foul  increafed  fo  much,  that  it  produced  a  fweat  of 
blood  over  his  body  •,  yea,  great  drops  or  clots  of  blood, 


64  SACRAMENTAL    MEDITATIONS. 

which,  by  his  violent  agony,  burft  through  his  very 
clothes,  and  watered  the  ground  where  he  lay.  O  what 
trouble  and  anguish,  pangs  and  forrows,  defertions  and 
ftrugglings,  muft  his  foul  have  endured  at  this  time, 
under  the  burthen  of  God's  wrath  for  his  people's  fins, 
which  put  his  facred  body  and  blood  into  fuch  a  dread- 
ful commotion  and  ferment  !  O  what  a  prodigious  and 
preternatural  fvveat  was  this  !  Never  was  the  like  heard 
of  fince  the  world  began  !  According  to  the  courfe  of 
nature,  Chrift  lying  in  the  open  air,  in  a  cold  night, 
upon  the  cold  ground,  with  the  greatnefs  of  his  confter- 
nation,  fhculd  have  drawn  all  his  blood  inward  from 
the  external  parts  of  his  body  :  But  Chrift's  fweating 
and  bleeding  was  altogether  preternatural.  He  fweat 
without  external  heat,  he  bled  without  external  wound. 
The  fire  of  divine  wrath,  now  kindled  in  his  foul,  was 
fo  very  hot  and  raging,  that  it  made  the  blood  about 
his  heart  to  boil,  and  burft  through  both  flefh  and  gar- 
ments. He  had  received  at  this  time,  no  wound  nor 
external  violence  from  any  hand  >  no  Judas,  no  foldier, 
no  tormentor,  had  yet  attacked  him  ;  no  fpear,  no  nail, 
no  thorn  or  fcourge  had  yet  touched  his  facred  body, 
and  yet  he  bleeds  mo  ft  plentifully  !  Oh,  but  the  fword 
of  Juftice  had  reached  him,  and  made  a  deep  wound 
and  wide  gafh  in  his  foul ;  at  which  breach  a  fea  of 
wrath  brake  in  with  fuch  violence,  that  it  overwhelm- 
ed him  ;  made  him  fall  flrit  on  his  knees,  and  then  flat 
on  the  ground,  where  he  lay  agonizing  and  crying,  till 
ail  the  waves  and  billows  of  divine  vengeance  went  over 
him.  Oh,  what  a  dreadful  preffiire  was  my  Saviour's 
foul  under  at  this  time  !  What  fqueezing  anguifh  had 
he  about  his  heart,  that  made  his  Dody  to  ftruggle,  and 
fweat  in  fuch  a  manner,  fo  that  every  pore  of  his  body 
became  a  bleeding  wound  !  O  how  awfully  fhould  I  be 
affecled  with  this  tragical  fight  !  How  thankfully  fhould 
I  remember  my  Redeemer's  love,  when  he  calls  me  to 
do  it  at  his  holy  table  ! 

In  my  Saviour's  agony  I  may  fee,  as  in  a  glafs,  the 
malignant  evil  and  curfed  nature  of  fin,  that  no  left 


SACRAMENTAL    MEDITATIONS.  G5 

could  atone  for  it,  than  the  foul  travail  and  agony  of 
the  dear  Son  of  God  !  Can  I  ever  make  light  of  fin, 
when  I  view  the  great  drops  of  blood  (landing  above 
his  garments,  while  he  lay  grovelling  on  the  earth  in 
the  anguifh  of  his  foul !  Shall  I  not  henceforth  abhor 
fin,  and  ftandinawe  of  offending  a  just  and  holy  God, 
feeing  it  is  fuch  a  fearful  thing  to  fall  into  his  hands  : 
If  fuch  things  were  done  in  the  green  tree,  what  Jha/I  be 
done  in  the  dry  ?  Was  the  cup  of  wrath  fo  terrible  to 
the  innocent  human  nature  of  Chrift,  when  prefented 
to  him,  that  he  fhrinked  and  cried  O  !  what  will  it 
be  to  guilty  finners  ?  Here  I  may  fee  how  coftly  the  re- 
demption of  fouls  is ;  ere  this  could  be  compafTed,  God 
muft  be  made  man,  Eternity  muft  fufter  death,  the 
Lord  of  angels  mud:  weep  in  a  cradle,  the  Creator  of 
the  world  muft  hang  like  a  fla\*£  !  He  muft  lie  in  a 
manger  at  Bethlehem,  cry  in  an  agony  at  Gethfemane, 
die  on  a  crofs  at  Calvary  !  UnfpottedRighteoufnefs  muft 
be  made  iin,  and  unblemifhed  Bleflednefs  muft  be  made 
a  curfe  !  O  did  Chrift  value  fouls  at  {o  high  a  rare,  and 
fhall  men  be  fo  foohfh  as  to  throw  them  away  for  a 
thing  of  nought ! 

Here  I  may  fee  the  great  difficulty  of  making  peace 
with  God,  when  once  his  law  is  broken  ;  no  lets  could 
do  it  than  the  blood, and  foul-agony  of  the  Son  of  God  : 
even  an  infinite  ranfom  muft  be  paid  ere  God  would 
be  reconciled  to  man.  O  how  much  am  I  beholden  to 
Chrift  that  undertook  the  reconciliation,  that  prevent- 
ed my  ruin,  by  taking  the  cup  out  of  my  hand  !  O  the 
cup  he  drank  for  me  was  mingled  with  wrath  and 
curfes,  a  cup  full  of  vengeance  preiTed  down,  heaped  up, 
fhaken  together,  and  running  over  •,  a  cup,  vvhch  if 
men  or  angels  had  but  tafted,  they  had  reeled,  dagger- 
ed, and  fallen  headlong  into  hell :  Yet,  faid  Chriit,  ere 
any  of  my  elect  ones  drink  it,  I  will  do  it  for  them  ; 
reach  it  hither  to  me,  bitter  as  it  is.  O  how  ready  was 
Chrift  to  engage  for  men  !  and  how  willing  was  he  to 
perform  !  how  ready,  full,  and  free  was  the  fountain  of 
his  blood  to  wain  the  defiled  !  Behold   how  freely  it 

F    2 


66  SACRAMENTAL    MEDITATIONS 

hTued  forth  before  a  wound  was  opened ;  all  his  veins 
and  pores  poured  forth,  without  waiting  for  the  tor- 
mentors Lord,  make  me  as  willing  and  ready  to  ap- 
ply it.  Did  Chrift  wreftle  in  an  agony  to  obtain  the 
redemption  of  loft  finners,  and  (hall  not  I  wreftle  as  in 
an  agony  to  get  an  intereft  in  this  redemption,  and  the 
evidences  thereof  cleared  up  to  my  foul  !  O  for  faith 
and  fervency  in  prayer,  that  I  may  wreftle  without 
ceafing  for  affurance  of  his  love,  that  I  may  go  with 
ioy  to  his  table. 


MEDITATION  XV. 

From  Is  A.  liii.  7.  He  opened  not  his  mouth  ;  be  is  brought  as  a  lamb  to 
the  Jlaughtt •■;  »  ■ 

It  becomes  me  to  read  and  confider  thefe  words  with 
great  attention,  feeing  they  were  the  occafton  of  the 
Ethiopian  Eunuch's  converfion  ;  for  it  was  while  he 
read  and  thought  on  thefe  words,  that  God  fent  Philip 
to  join  him,  Acts  viii.  29.  O  that  God  would,  in  like 
manner,  fend  his  Holy  Spirit  to  join  me  while  I  am 
meditating  on  them. 

1.  I  obferve  that  Chrift  is  the  great  facrifice  pro- 
vided by  God  to  make  atonement  for  our  fins :  He  is 
rhe  great  anti-type  and  fubftance  of  ail  the  lambs  and 
beafts  that  were  offered  up  in  facrifice  under  the  law, 
und  therefore  he  is  often  in  the  New  Teftament  called 
the  Lamb,  the  Lamb  of  God,  and  the  Lamb  Jlain.  The 
Spirit  of  God  feems  to  have  a  peculiar  delight  in  dwell- 
ing upon  this  type  of  the  lamb,  more  than  on  any  other 
of  the  Old  Teftament  types  ;  and  mould  not  I  delight  in 
it  too,  and  often  with  pleafure  make  mention  of  the 
Lamb,  the  worthy  Lamb,  that  will  be  the  objeel  of  the 
praifes  of  faints  and  angels  through  all  eternity. 

2.  Chrift  is  reprefented  by  a  lamb  to  point  out  the 
'•nnocence  of  his  perfon,  the  meeknefs  of  his  nature, 
♦he  ufefulnefs  of  his  benefits,  and  patience  under  fuf- 


SACRAMEXTAL   MEDITATIONS.  67 

ferings.  How  patient  is  the  lamb  under  injuries.  It 
is  filent  both  before  the  (hearer  and  butcher ;  it  parts 
with  its  fleece  in  {hearing  time,  and  with  its  life  in 
flaughter  time,  without  any  noife  or  refinance.  Dogs 
and  fwine  howl  and  cry  when  violence  is  offered  to  them, 
but  the  lamb  is  quite  filent.  So  Chrift  the  Lamb  of 
God  opened  not  his  mouth,  under  the  greateft  revil- 
ings,  mockings,  bufferings,  fpittings,  piercings,  and  the 
moft  cruel  death,  which  he  fuffered  from  men,  i  Pet. 
ii.  23.  and  hence  it  is  faid  in  the  text,  when  he  was  led 
to  the  flaughter,  he  opened  not  his  mouth  :  He  opened  not 
his  mouth,  unlefs  it  was  to  blefs,  teach,  or  pray  for 
thofe  who  injured  him  ;  yea,  he  not  only  did  pray,  but 
alfo  plead  an  excufe  for  them,  Father,  forgive  them,  for 
they  know  not  what  they  do.  And  after  his  reiurreclion, 
how  ready  was  this  meek  Lamb  to  forgive  all  that 
wronged  him  !  When  giving  orders  to  preach  remiffion 
of  fins  to  a  loft  world,  he  bids  begin  at  Jerufalem,  Luke 
xxiv.  46.  where  they  mocked  and  pierced  him,  becaufe 
there  they  had  greateft  need  of  his  blood  to  wafh  them 
from  guilt.  How  meekly  did  our  bleffed  Lamb  carry 
to  Peter,  when  he  denied  him  in  his  own  hearing  ?  He 
did  not  turn  and  frown  upon  Peter,  as  he  well  deferved, 
though  he  might  have  frowned  him  into  hell ;  it  is 
faid  only,  He  turned  and  looked  on  Peter,  Luke  xxii.  61  • 
not  with  an  angry  look,  but  with  an  affectionate  melt- 
ing look,  which  recovered  him  to  a  penitent  frame  : 
Neither  did  he  afterwards  upbraid  him  with  his  car- 
riage. O  meek  Lamb  of  God  !  Can  I  remember  thee 
at  thy  table,  without  being  filled  with  remorfe  and 
grief  for  my  impatience  under  injuries,  and  the  prone- 
nefs  of  my  heart  to  refent  them  ?  Shall  I  not  be  afham- 
ed  of  my  unchriftian  temper,  when  I  fee  my  meek  and 
loving  Jesus  willing  to  be  the  fport  and  derifion  of  men 
and  devils,  that  he  might  be  the  author  of  falvation  to 
perifhing  fouls  ?  Oh,  how  aftonifhing  is  it  to  fee  the 
Creator  affronted  by  the  creature,  the  potter  by  his 
clay,  the  King  of  Glory  by  worms  of  the  earth,  and 
yet  hold  his  peace  !  Now,  is  the  head  fo  meek  and  pa- 


68  SACRAMENTAL    MEDITATIONS. 

tient,  and  fhould  not  the  members  be  fo  too  ?  O  how 
unfeemly  is  it  to  fee  a  company  of  fierce  lions  following 
a  meek  lamb  !  O  that  I  could  learn  more  of  him  that 
is  meek  and  lowly  in  heart. 

3.  Here  I  fee  the  greateft  inftance  of  divine  love  that 
ever  the  world  faw.  Behold  an  offended  God  willing 
to  fpare  wretched  criminals,  and  take  fatisfa&ion  from 
a  furety  in  their  room ;  and  he  himfelf  finds  out  the 
lamb  to  be  the  facrifice,  even  his  eternal  Son,  who  will- 
ingly undertook  to  affume  a  body  for  that  end.  How 
aftonifhing  are  the  Lamb's  words,  Heb.  x.  v.  Sacrifice 
and  offering  thou  ivouldeft  not>  but  a  body  haft  thou  prepared 
me  :  as  if  he  faid,  "  Father,  fi nee  all  the  legal  facrifices 
"  are  inefficient  to  fatisfy  thy  juftice,  atone  for  fin, 
"  and  ranfom  precious  fouls  •,  even  take  the  body  thou 
€i  haft  prepared  for  me,  let  that  be  the  facrifice  to  juf- 
c<  tice ;  it  is  more  valuable  than  any  other,  being  the 
"  tabernacle  of  my  divine  perfon  ;  it  will  bring  glory 
"  to  thy  offended  juftice,  and  fatisfy  it  to  the  full.  I 
"  yield  myfelf  willingly  to  be  the  prifoner  of  juftice, 
<c  and  go  quietly  as  a  lamb  to  the  flaughter  ;  not  drag- 
"  ged  to  it  as  an  ox  or  bullock,  but  meekly  and.  plea- 
cc  fantly  like  a  lamb."  When,  according  to  this  agree- 
ment, juftice  required  the  Lamb  to  be  facrificed,  O 
how  patient  and  silent  was  he  under  all  the  acculations 
laid  againft  him,  though  he  was  wholly  innocent ;  he 
would  fay  nothing  in  his  own  defence,  at  which  Pilate 
(not  knowing  the  caufe  of  his  filence)  marvelled  great- 
ly, having  never  feen  the  like  before.  But  our  Lamb 
confidered  that  he  ftood  not  only  at  Pilate's  bar,  but 
alfo  at  the  bar  of  God's  juftice,  as  our  Surety,  bearing 
our  guilt  5  and  though  man  had  nothing  to  lay  to  his 
charge,  yet  he  knew  what  divine  juftice  had  to  charge 
upon  him,  and  therefore  he  is  filent,  and  anfwers  noth- 
ing, that  he  might  not  hinder  our  redemption,  nor  ftop 
the  payment  of  our  debt.  When  juftice  charged  him 
with  our  fins,  our  "  unbelief,  pride,  covetoufnefs,"  &c. 
he  might  have  faid,  "  O  Father,  thefe  tranfgreilions  are 
€<  not  mine,  I  never  offended  thee  *"  but  he  will  do 


SACRAMENTAL    MEDITATIONS.  69 

nothing  to  refctte  himfelf.  Therefore,  when  the  fear- 
ful charge  of  the  whole  fins  of  an  elect  world  was  ex- 
hibited againft  him,  and  the  fword  of  juftice  drawn, 
ready  to  ftrike,  he  opened  not  his  mouth,  but  .akes 
with  the  charge,  as  if  he  had  been  guilty  of  all.  Glory 
to  the  filent  Lamb  for  ever,  that  would  not  hinder  our 
releafe  from  punifhment,  but  meekly  took  the  ftroke 
for  us. 

4.  Behold  this  meek  Lamb  before  he  was  brought  to 
the  flaughter,  led  up  and  down  from  place  to  place ; 
from  the  garden  to  the  high  prieft,  from  the  high  prieft 
to  Pilate,  from  Pilate  to  Herod,  from  Herod  back  to 
Pilate,  from  Pilate  to  Calvary.  Behold  him  mocked, 
abufed,  and  difgraced  by  them,  buffetted  and  fpit  upon, 
crowned,  fcourged,  and  pierced,  and  yet  never  relifb 
nor  complains.  He  willingly  gave  his  back  to  the/miters^ 
and  his  cheeks  to  them  that  plucked  off  the  hair,  and  hid  not 
his  face  from  fpitting.  Now,  the  meek  Lamb  is  con- 
tent to  be  as  the  ram  caught  in  the  thickets,  to  be  flaugh- 
tered  and  facrificed  in  our  room,  who  were  lying  bound 
like  Ifaac,  to  have  been  the  facrifice.  Oh,  it  was  our 
fins  that  plaited  the  thorns ;  they  alio  were  the  reed 
that  drove  them  into  his  temples,  yet  he  opened  not 
his  mouth. 

5.  Now  this  flaughtered  Lamb  is  fct  before  my  eyes 
in  the  facrament,  and  God's  call  to  me  is,  Behold  the 
Lamb  of  God ,  John  i.  29  Now  let  me  behold  with  an 
earneft  and  fteady  look,  with  faith  and  expectation,  that 
I  may  get  healing  to  all  my  difeafes.  As  no  flung  If- 
raelite  got  healing  from  the  brazen  ferpent,  unlefs  they 
looked  to  it,  fo  none  can  get  benefit  from  Chrilt  unlefs 
they  behold  him.  May  I  never  look  away  from  this 
Lamb,  to  my  tears,  convictions,  prayers,  reformations, 
or  any  thing  elfe ;  feeing  the  beft  duties  will  make  bad 
faviours.  If  I  expect  falvation  from  other  things,  I  am 
undone,  for  there  is  no  other  name  given  under  hea- 
ven whereby  men  can  be  faved :  But  if  I  look  to  the 
Lamb  of  God,  my  falvation  is  fecured  by  his  promife^ 
Ifa,  xlv,  22, 


70  SACRAMENTAL    MEDITATIONS. 

6.  There  was  nohoufe  in  Egypt  fafe  from  the  de- 
ftroying  angel,  but  thofe  who  had  their  doors  fprinkled 
with  the  blood  of  the  Pafchal  Lamb  :  fo  there  is  no 
foul  fafe  from  the  fword  of  revenging  juftice,  but  thofe 
who  by  faith  put  themfelves  under  the  protection  of  the 
blood  of  this  flain  Lamb :  Let  me  therefore  take  the 
bunch  of  hyffop,  faith,  and  dip  it  in  the  bafin  of  the 
New  Covenant,  and  fprinkle  this  blood  on  my  guilty 
foul,  and  fo  I  fhall  be  fafe. 

7.  How  blefTed  is  their  character  who  follow  the 
Lamb,  Rev.  xiv.  4.  May  I  follow  him  as  my  phyfkian 
to  cure  me,  my  righteoufnefs  to  juftify  me,  my  life  to 
quicken  me,  my  hufband  to  fupply  my  wants,  my  guide 
to  conduct  me,  my  pattern  to  direct  me  in  my  fteps. 
Let  me  learn  from  his  example,  to  be  patient  without 
murmuring,  when  I  am  under  affliction.  Let  me  learn 
meek-nefs  towards  men,  when  I  meet  with  reproaches 
or  injuries  from  them.  Let  me  learn  a  readinefs  to 
obey  God's  call  to  every  duty.  O  did  Chrifb  go  will- 
ingly to  the  flaughter  for  us,  and  fhall  I  be  backward 
to  pray,  communicate,  part  with  fin,  or  do  any  thing 
he  requires  of  me  ?  Let  me,  in  all  duties  and  ordinan- 
ces, feek  after  the  Lamb's  prefence,  feeing  my  eternal 
happinefs  lies  in  being  ever  with  the  Lamb,  and  to  be 
fed  and  led  by  him,  Rev.  vii.  16. 


MEDITATION  XVI. 

From  ErH.  i.  J.      In  rvhom  ive  have  redemption  through  his  blood. 

How  difmai  is  our  cafe  by  nature  !  We  are  flaves  to 
iln  and  Satan,  and  prifoners  to  the  juftice  of  God,  be- 
ing fentenced  to  die,  doomed  to  wrath,  and  referved  to 
public  judgment  and  execution.  In  this  miferable  con- 
dition were  all  mankind,  until  Chrift  came  to  ranfom 
us !  And,  O  how  difficult  and'coftly  was  our  redemp- 
tion to  Chrift !  no  lefs  could  be  the  price  of  it  than  his 
precious  blood.   The  glorious  Son  of  God,  who  created 


SACRAMENTAL    MEDITATIONS.  71 

heaven  and  earth,  muft  become  a  creature,  be  born  of  a 
woman,  and  pour  out  his  blood  on  an  ignominious  crofs, 
before  we  could  be  redeemed  from  fin  and  wrath.  O 
how  valuable  muft  the  blood  of  this  infinite  perfon  be  ! 
What  is  the  blood  of  earthly  kings  and  princes  to  this 
blood  ?  Surely  one  drop  of  it,  is  of  more  value  than  an 
ocean  of  theirs  !  and  yet  every  drop  of  this  blood  was 
poured  out  upon  the  ground  for  our  redemption.  In 
this  blood  I  fee  fundry  things  ! 

1.  The  amazing  love  of  Chrift  in  fhedding  his  blood 
for  the  redemption  of  fuch  creatures  as  I  am;  crea- 
tures moil:  ugly,  that  had  loft  the  image  of  God,  and 
got  Satan's  image  pictured  in  its  room,  and  were  there- 
by become  black  as  hell.  Creatures  loathfome  as  dead 
carcafes,  being  dead  in  trefpafTes  \  and  yet  thefe  he  lov- 
ed fo  as  to  (hed  his  blood,  and  bleed*  to  death  for  them. 
For  as  lovely  as  Sarah  was,  while  alive,  yet  when  dead, 
Abraham  could  look  on  her  no  more,  but  would  have 
her  buried  out  of  his  light.  But  Chrift  faid  not  fo  of 
his  elect  fpoufe  when  dead  ;  no,  faid  he,  let  me  bleed 
and  die  for  her  to  bring  her  to  life  ;  tho',  at  the  fame 
time,  fhe  was  more  loathfome  than  Job  with  his  boils, 
Lazarus  with  his  fores,  or  any  dead  carcafe  with  ver- 
min. O  what  caufe  could  be  given  for  the  love  of  a 
bleeding  Jefus  ?  well  might  he  fay,  "  I  loved  you,  be- 
caufe  I  loved  you  :,  and  I  love  you  freely."  And  O, 
with  what  forrow,  pain,  and  agony,  was  his  bleeding 
love  attended,  while  his  dear  foul  was  overwhelmed  with 
the  terrible  billows  of  his  Father's  wrath  ?  Chrift  knew 
well  beforehand  all  thefe  fufferings,  and  all  the  ingre- 
dients in  the  cup,  yet  he  would  needs  drink  it  for  us  ; 
He  forefaw  the  poifon  of  God's  arrows  that  would  drink 
up  his  fpirits ;  the  burning  thirft  that  the  heat  of  di- 
vine wrath  would  create  in  him  •,  yet  willingly  did  he 
go  to  bleed  and  die,  like  a  lamb  to  the  flaughier.  O 
love  that  paffeih  knowledge. 

2.  In  Chrift's  blood  I  fee  the  glory  of  infinite  wif- 
dom  difplayed  :  Who  could  have  found  out  a  way  to 
reconcile  juftice  and  mercy^  and  fatisfy  both  their  de- 


Tl  SACRAMENTAL    MEDITATIONS. 

mands  about  Adam's  fallen  race  ?  A  general  council  of 
angels  could  never  have  thought  of  the  bon  of  God's 
being  made  flefh,  and  fhedding  his  blood.  How  {hock- 
ing would  the  fuggefiion  have  been,  if  God  had  not 
made  it  ?  But,  behold,  hereby  infinite  wifdom  hath 
difcovered  a  way  to  gratify  both  juitice  and  mercy  $  to 
punifh  fin,  and  yet  pardon  the  linner  \  to  maintain  the 
honour  of  the  law- maker,  and  yet  preferve  the  life  of 
the  law-breaker  :  Hereby  mercy  is  fatisfied  in  {paring 
the  rebel,  and  yet  juitice  more  glorified,  and  fin  ren- 
dered more  odious,  than  if  the  finner  himfelf  had  been 
eternally  damned  for  it.  Nay,  though  all  the  men  on 
earth  had  been  calt  into  hell  fire  for  iin,  and  the  angels 
with  them,  it  had  been  no  fuch  inftance  of  juitice,  as 
Chrift's  bleeding  and  dying  for  fin  :  For  what  is  the 
punifhing  of  creatures,  to  the  iufFering  of  the  Creator  1 
3.  This  blood  being  the  blood  of  God,  hath  infinite 
virtue  and  efficacy ;  it  hath  purchafed  the  Church  of 
God,  and  all  grace  and  glory  to  her,  Acts  xx.  28.  it 
protects  all  who  come  under  the  covert  of  it  from  the 
wrath  of  God,  Exod.  xii.  .13.  When  I  fee  the  blood,  I 
will  pnfs  over  you,  and  the  plague  Jhall  not  be  upon  you  to 
dejlroy  you,  when  I  finite  the  land  of  Egypt,  This  blood, 
which  is  the  price  of  our  redemption  hath  marvellous 
effects ;  it  pleads  for  the  guilty,  and  obtains  pardon  of 
fin,  peace  with  God,  nearnefs  to  and  communion  with 
him.  It  cleanfes,  heals,  fatisfies,  and  beautifies  perifli- 
ing  fouls  ;  it  feals  the  New  Teitament,  overcomes  our 
enemies,  liberates  the  prifoners,  opens  heaven's  gates, 
and  gives  boldnefs  to  enter  in  :  The  perfon  of  our  Re- 
deemer being  preferable  to  a  million  of  worlds  full  of 
men  and  angels,  his  blood  alone  might  well  ferve  for 
an  elect  world.  What  fins  can  be  fb  heinous  or  {o 
numerous,  but  the  blood  of  God  can  warn  them  away  ! 
This  was  famous  Cranmer's  fupport,  that  day  he  fuffer- 
ed  martyrdom  ;  when  his  heinous  fin  of  renouncing 
the  truth  ftared  him  in  the  face,  and  he  was  greatly  de- 
jected for  it ;  he  brake  out,  "  Surely  God  was  made 
cc  flefh,  and  fhed  his  blood,  not  for  iefTer  fins  only,  but 


SACRAMENTAL    MEDITATIONS.  73 

u  for  great  fins  alfo."  This  relieved  him,  and  made 
him  die  with  courage.  This  blood  can  help  in  all 
{traits,  deliver  from  ail  fears,  and  is  able  to  fave  to  the 
uttermoft.  It  hath  faved  many  who  nave  condemned 
themfelves,  and  thought  their  falvation  impoflible.  It 
hath  eafed  many  confciences,  when  the  terrors  of  the 
Almighty  have  furrounded  them,  and  his  arrows  have 
ftuck  fait  in  them,  It  hath  unftinged  death,  and  carri- 
ed many  fafe  through  its  darkeft  valleys.  This  blood 
hath  cleanfed  many  whofe  hearts  were  filthy  as  the 
mire,  and  whofe  lives  f  warmed  with  the  moil  abomina- 
ble lufts,  fuch  as  the  Corinthians,  i  Cor.  vi,  11.  and 
three  thoufand  of  thofe  who  had  embrued  their  hands 
in  fhedding  of  it,  Acts  ii.  36.  Nay,  it  is  able  to  take 
away  the  fins  of  a  world,  John  i.  29.  and  much  more 
the  fins  of  any  one  foul,  though  like  a  mountain  for 
weight,  or  the  fand  for  number. 

4.  I  fee  this  redeeming  blood  to  be  a  fuitable  reme- 
dy for  all  maladies:  O  that  I  could  look  to  it  by  faith., 
apply  it  to  my  fores,  and  plead  it  with  God  :  "  Lord, 
«  I  am  an  unrighteous  creature,  but  here  is  juftifying 
w  blood  j  my   heart    is    unholy,  but    here    fanclify.ng 

<  blood  ;  my  foul  is  wounded,  but  here  healing  biood ; 

*  my  lufts  are  ftrong,  but  here  mortifying  biood;  my 
i  heart  is  hard,  but  here  fcfrening  blood  ;  my  affec- 
c  tions  are  dead,  but  here  quickening  blood  ;   my  love 

is  cold,  but  here  is  heart-warming  blood.      When   )" 

*  am  at  the  holy  table,  I  am  near  tlvs  blefied  remedy  : 
c.O  let  me  not  mifs  a  cure  when  the  Balm  of  Gilead 
«  is  among  my  hands  ;  let  me  not  perifh  in  my  guilt 
4  beiide  the  open  fountain.  Qh,  this  blood  hath  heal- 
1  ed  thoufands,  and  (hall  I  remain  under  my  plagues  ? 
c  Lord,  let  that  innocent  blood,  which  run  from  thy 
1  hands,  heart,  and  fide,  drop  on  my  guilty  foul,  and 

cleanfe  me  from  all  fin.     O  my  glorious  bleeding 
Lamb,  if  thou  wilt,  thou  canjl   make  me  clean,     O  fay 

<  to  me  as  thou  didfi:  to  the  leper,  I  will,  be  thou  clean. 
4  Surely  thy  blood  is  more  able  to  fave  me,  than  my 
y  fins  are  to  defiroy  me. 

G 


14  SACRAMENTAL    MEDITATIONS. 

5.  How  juft  is  it  that  I  fhould  commemorate  the 
fhedding  of  this  blood  in  the  way  that  Chrift  appoints  ? 
Lord,  help  me  to  go  to  thy  table,  and  realize  the  fhed- 
ding  of  this  blood  to  myfelf,  as  much  as  if  I  had  flood 
by  the  crofs,  and  feen  it  with  my  eyes  flowing  from  his 
wounds.  Let  my  faith  be  the  evidence  of  things  not 
feen,  and  let  it  realize  the  fhedding  of  ChrirVs  blood 
as  evidently  to  me  as  if  I  had  actually  feen  it.  Ah,  I 
cannot  fay  it  is  fo,  while  my  eyes  are  fo  dry,  and  my 
heart  fo  hard  ;  alas  for  my  ftupid  unconcerned  heart, 
that  doth  not  bui  ft  into  love  and  te?rs  at  the  facrament- 
al  view  of  this  blood- fhedding  !  How  can  I  fee  thefe 
hands,  that  fvvay  the  fceptre  of  the  heavens,  nailed  to 
the  tree  of  reproach,  and  not  mourn  ?  How  can  I  fee 
thefe  feet,  that  trample  on  the  powers  of  hell,  nailed  to 
a  tree,  and  not  weep  ?  Did  the  earth  tremble,  rocks 
rend,  fun  hide>  and  heavens  darken,  and  will  not  my 
rocky  heart  rend  for  fin  that  caufed  all  ? — Since  thou, 
Lord,  comeft  to  me,  in  ftreams  of  blood,  let  me  go 
forth  and  meet  thee  with  ftreams  of  tears.  Oh  I  fhall 
I  be  more  fparing  of  my  tears  for  Chrift,  than  he  was 
of  his  blood  for  me  ?  Can  I  fee  this  precious  blood  run 
<jown  in  ftreams,  and  my  eyes  not  pour  out  fome  drops  ? 
Can  I  refufe  drops  of  water  for  ftreams  of  blood  ?  Can 
I  fee  the  blood  of  the  King  of  kings  fpilt  like  water  on 
the  ground,  and  the  earth  drinking  it  up,  and  my  heart 
not  rend  for  fhedding  it  ?  Oh  that  my  head  were  waters, 
and  mine  eyes  a  fountain  of  fears,  that  J  /night  weep  day  and 
night  for  the  flain  Lamb  of  God  ! 

6.  How  drec-Jful  muft  the  crime  be  to  tread  this 
blood  under  foot  by  unbelief,  or  unworthy  communi- 
cating !  Had  Zitnri  peace  that  Jlew  his  master?  And 
can  I  have  peace  if  I  be  guilty  of  the  blood  of  him  that 
is  my  mafter  and  Redeemer  both  ?  How  fad  will  my 
cafe  be,  if  that  blood,  which  alone  can  procure  my  par- 
don, fhall  cry  for  my  eternal  punifhnient  ?   Deliver  me 

from  blood  giiiltinefs)  O  God.  O  that  1  could  value  and 
efteem,  plead  and  apply  this  preciou>  blood  more  !  Lord, 
accept  of  it  as  a  full  fatisfaction  for  all  my  fins,  and  an 


SACRAMENTAL    MEDITATIONS.  70 

all  fufficient  price  for  my  foul's  redemption.  Is  not 
one  drop  of  thy  Son's  blood  of  more  value  than  a  fea 
of  mine.  My  fins,  alas  !  have  fhut  me  out  of  Paradife, 
but,  O  let  this  blood  open  Paradife  to  me  again  ;  and 
let  me,  through  this  Ked  fea,  enter  into  the  heavenly 
Canaan  •,  I  know  I  can  have  no  other  paflage  into  it. 
Lord,  impute  not  the  guilt,  but  the  merit  of  this  blood 
to  me. 


MEDITATION  XVII. 

From  PhALM  lxxii.  6.  He  Jhall  ccme  dotvn  like  rain  upon  tie  motta 
grafi  i    as  jK-wen  thut  water  the  earth. 

This  is  fpoken  and  promifed  of  Chrift,  and  ferves  to 
teach  us,  that  Chrift  coming  to  his  church  and  people, 
by  the  gracious  influences  of  his  Holy  Spirit,  is  moil 
ufeful  and  refrefliing  to  their  fouls,  like  (bowers  of  rain 
to  the  dry  ground,  or  a  meadow  newly  cut  to  make  it 
fpring  again.  Chriftlefs  fouls  are  like  the  dry  ground, 
without  the  moifture  of  faving  grace,  their  hearts  are 
hard ;  neither  rods,  mercies,  nor  fermons,  make  any 
impreflion  upon  them  :  Why  ?  they  are  without  Chrift, 
the  fountain  of  grace,  and  fpiritual  influences.  Before 
the  fall,  man's  foul  was  like  a  well  watered  garden, 
beautiful,  green,  and  fragrant ;  but,  by  his  apoftacy 
from  God,  in  Adam,  our  firft  head,  the  fprings  of 
grace  and  holinefs  are  quite  dried  up  in  his  foul  \  and 
there  is  no  curing  this  drought  but  by  the  foul's  union 
with  a  new  head,  to  wit,  Chrift  our  fecond  Adam,  who 
has  the  Spirit  given  him  without  meafure  for  the  ufc 
of  his  members.  Now,  when  we  are  united  by  faith 
to  Chrift,  our  head  of  influences,  the  dry  larid  is  turned 
into  ivater-Jprings  ;  Chrift  comes  down  as  the  rain  by 
his  fpirit  of  regeneration,  and  brings  the  fprings  of 
grace  into  the  foul.  He  is  the  firft  and  immediate  re- 
ceptacle of  the  Holy  Spirit,  and  all  regenerating  and 
fan&ifying  influences,  and  out  of  his  fulnefs  we  mufl 


76  SACRAMENTAL    MEDITATIONS. 

by  faith  receive  them.  And,  when  at  any  time  the 
fprings  of  grace  are  interrupted  in  the  foul  by  fin  or 
unbelief,  fc>  as  the  ground  turns  dry,  the  plants  wither, 
and  the  things  which  remain  are  ready  to  die  ;  the  foul 
hath  need  to  look  up  to  Jefus  Chriit  to  come  down 
with  new  fhowers  upon  the  thirfty  ground,  and  decay- 
ed plants. 

i.  As  the  rain  is  the  frte  gift  of  God  to  the  dry 
ground,  it  comes  fret  and  cheap  to  poor  and  rich,  fmali 
and  great,  and  colls  them  nothing  :  So  Chrift,  with  his 
bTefRrigs,  is  God's  free  gift  to  a  dry  periihing  world, 
for  which  we  (hould  concinually  be  thankful.  2.  As 
nothing  can  ftop  the  falling  of  the  rain,  fo  nothing  can 
hinder  Chrift's  gracious  influences,  when  he  defigns  to 
awake,  convince  or  foften  a  hard  heart.  When  thefe 
ihowers  do  fall  on  imners,  the  molt  obflinate  will  muft 
yield,  and  cry,  Lord,  what  wilt  thou  have  me  to  do  P 
3.  As  the  rain  is  moft  neceffary  and  fuitable  to  the  dry 
ground,  and  to  the  various  plants  it  produceth,  and  al- 
io to  the  different  parts  of  every  plant  or  tree  :  fuch  as 
the  root,  trunk,  branches,  leaves,  flowers,  and  fruit  : 
So  Chrift  is  abfolute'y  necefTary,  and  his  influences  moft 
fuitable  to  all  his  people's  fouls,  and  to  every  faculty  of 
them,  the  underfranding,  will,  memory,  and  affections  ; 
and  to  all  their  different  graces,  faith,  love,  repentance, 
Sec.  to  root  and  eftablifh  them,  ftrengthen  and  confirm 
them,  quicken  and  increafe  them,  cherifh  and  preferve 
them.  4.  As  the  rain  comes  down  in  diverfe  ways  and 
manners  to  the  earth,  fometimes  with  cold  winds  and 
tempefts,  thunders  and  lightnings,  and  at  other  times 
with  calmnefs  and  warmth  :  So  Chrift  comes  to  finners, 
fometimes  with  fharp  convictions  and  legal  terrors,  and 
fometimes  with  alluring  invitations  and  promifes.  5. 
O  how  pleafant  are  the  effects  of  rain  to  languishing 
plants,  to  make  them  green  and  beautiful,  lively  and 
ftrong,  fragrant  and -fruitful !  So  the  effects  of  Chrift's 
influences  are  moft  defirable  to  drooping  fouls,  for  en- 
lightening and  enlivening  them,  for  confirming  and 
ftrengthening  them,  for  comforting  and  enlarging  them. 


SACRAMENTAL    MEDITATIONS.  3  » 

for  appetiting  and  fatisfying  them,  transforming  and 
beautifying  them.  A  fhower  from  Chrift  would  foon 
make  the  church,  though  withered,  turn  green  and 
beautiful,  and  to  fend  forth  a  fmell  as  of  a  field  that 
the  Lord  hath  bleiTed  ;  and  likewife  fome  drops  of  this 
fhower,  falling  down  upon  the  languishing  graces  of 
communicants,  would  foon  make  them  vigorous  and 
lively  in  Shewing  forth  their  Saviour's  death  at  his 
table. 

Here  I  may  fee  the  reafon  why  many  fouls  continue 
as  dry  ground  in  their  parched  natural  condition,  while 
others  near  them  are  flourishing  and  fruitful  ;  Chrift V. 
fhower  hath  come  down  upon  the  one,  and  not  upon 
the  other  ;  one  piece  is  rained  upon,  and  another  piece 
is  dry  and  withered,  according  to  that  word  in  Amos 
iv.  7.  Oh,  what  caufe  is  there  to  bewail  the  evident 
fymptoms  of  this  continuing  natural  drought  in  multi- 
tudes of  fouls  !  Why  ?  their  hearts  are  hard,  impene- 
trable, and  unaffected  with  the  miferable  ftate  they  are 
in  by  nature,  and  with  the  woeful  plagues  of  their 
hearts.  They  have  no  fenfe  or  feeling  of  the  evil  of 
iin,  notwithstanding  of  all  the  reproofs  and  threaten- 
ings  of  the  word,  or  the  rods  and  firokes  it  brings  up- 
on them  ;  or  of  the  fufferings  of  Chrift  for  fin.  And 
though  God  affures  them,  that  the  end  of  dry  ground 
is  curfing  and  burning,  they  are  impenitent  and  uncon- 
cerned under  all.  O  i£  parched  fouls  in  their  natural 
eftate  were  made  fenfible  of  their  mifery,  and  brought 
to  bewail  their  cafe,  and  fay,  "  Oh,  I  am  as  the  heath 
"  in  the  defart  that  fees  no  rain  :  1  am  a  dry  tree  -,  if 
"  I  continue  in  this  Hate,  I'll  be  cut  down  as  cumber- 
:i  ing  the  ground,  and  made  fuel  to  hell  fire.  I  fee  the 
**  axe  of  juftice  laid  to  my  root,  every  hour  I  am  in 
"  danger  of  the  blow.  O  if  Chrift  would  interpofe  to 
«f  fpare  me,  and  come  down  upon  me  as  the  rain,  an4 
u  bring  the  moifture  of  grace  into  my  foul." 

How  lamentable  alfo  is  the  cafe  of  thofe  who  once 
feemed  to  be  watered  by  this  heavenly  rain,  and  now 
are  parched  by  a  long  confirming  drought  and  wither- 
g  2 


78  SACRAMENTAL    MEDITATION. 

ed  wind  !  They  have  loll:  their  former  greennefs  and 
moisture,  their  fpirituaiity  and  iivelinefs,  and  their  du- 
ties are  quire  dwindled  away  into  a  hfelefs  carcafe  and 
dead  formality.  They  have  loft  their  wonted  freedom 
and  enlargement  in  prayer,  and  are  fallen  under  fad 
bonds  and  ftraitenings  of  fpirit,  which  make  them  count 
holy  things  a  wearinefs,  and  frequently  neglect  fecret 
prayer.  Surely  fuch  have  great  need  of  Chnft  coming 
down  upon  them  as  the  rain,  to  make  them  fpring  up 
as  the  grafs,  and  revive  as  the  corn.  Alas,  we  have  a 
finful  hand  in  bringing  on  fuch  a  fpiritual  drought,  by 
quenching  the  motions  of  the  Spirit,  indulging  flefhJy 
lulls,  giving  the  world  Chrift's  room  in  the  heart,  and 
neglecting  to  live  by  faith  on  the  Son  of  God,  who  is 
rhe  rain  and  dew  of  Ifrael. 

How  happy  are  thofe  who  live  under  the  droppings 
t)f  tliis  rain  !  They  are  like  trees  planted  by  the  waters, 
their  roots  fpread  forth,  and  their  leaves  are  green,  Jer. 
xvii.  8.  Have  I  the  iigns  of  fuch  perfons  ?  "  Is  my 
M  heart  ready  to  melt  at  the  fight  of  a  crucified  Jefus 
*<  fet  before  me  in  the  facrament  ?  Do  I  mourn  for  my 
if  fins  that  pierced  him?  Am  I  ready  to  think  worfe 
u  of  myfelf  than  any  other  perfon  can  ?  Is  my  heart 
"  foft  and  pliable  to  the  will  of  God,  both  in  his  pre- 
cc  cepts  and  providences  ?  Do  the  world's  good  things 
if  bulk  but  little  in  my  eye  ?  Is  it  my  defire  to  meet 
u  with  Chrift  in  every  duty  and  ordinance?  Do  I  ftill 
u  look  on  fin  as  Chrift's  enemy  ?  Am  I  afraid  of  pro- 
"  voking  him  by  fin  to  withhold  the  fhowers,  and  make 
u  the  heavens  as  brafs  to  me  ?  Am  I  defirous  to  bring 
"  forth  fruit  anfwerable  to  the  waterings  he  gracioufly 
<c  allows  me  ?"  O  may  I  find  thefe  marks  in  my  foul  ! 

O  that  I  could  earneftly  plead  for  the  fulfilling  of 
this  promife  in  the  text,  that  Chrift  would  come  down 
as  the  rain ;  that  he  would  fend  the  fhowers  he  hath 
merited  and  promifed,  fend  them  to  myfelf,  to  the 
church,  and  to  the  whole  land  ;  to  the  prefent  age,  and 
to  the  rifirig  generation  !  O  what  glorious  effects  would 
:hefe  fhowers  produce!  They  would  beautify  the  church 


SACRAMENTAL    MEDITATIONS.-  7t* 

2nd  her  aiTemblies,  make  both  minifters  and  profefTors 
to  fhine  in  holinefs,  and  congregations  to  be  lively  in 
worfhip.  They  would  open  prifon  doors,  loofe  bonds, 
enlarge  hearts,  revive  drooping  fouls,  turn  their  water 
into  wine,  their  forrows  into  joy,  their  complaints  into 
praifes,  and  make  them  fing  in  the  ways  of  the  Lord. 
By  thefe  fhowers  God  would  be  glorified,  the  church 
cemented  and  her  diftempers  healed.  Ordinances 
would  be  fuccefsful,  communions  more  pleafant,  the 
godly  more  valued,  religion  more  efteemed,  and  the 
way  to  heaven  more  delightful.  Lord,  look  on  the  dry 
ground  and  prefent  droughty  feafon  with  pity,  open  the 
windows  of  heaven,  and  fend  down  fhowers  as  in  for- 
mer times,  and  as  in  other  parts  of  the  world.  Send 
a  fhower  to  young  communicants,  and  to  thofe  who 
have  not  feen  thy  goings  in  the  fancluary  ;  a  fhower  to 
ftony  hearts  and  withered  hands  ;  a  fhower  to  foften 
the  clods,  loofe  the  roots,  and  open  the  fprings.  O 
how  much  good  would  one  of  Chrift's  fhowers  do  to  a 
poor  dry  land  !  what  wonders  would  it  work  !  what 
prifoners  would  it  loofe  !  what  cloudy  minds  would  it 
brighten,  and  what  doubting  fouls  would  it  refolve ! 
Come  down,  Lord  Jefus.     Amen. 


MEDITATION  XVIII. 

From  Matth.  viii.  8.  Lord  J  am  not  -worthy  that  thou  shouldest 
:'tmt  under  my  roof. 

Faith  and  repentance  do  ftill  go  together  -,  every 
believer  is  a  true  penitent :  He  that  puts  on  the  Lord 
Jefus  is  alfo  clothed  with  humility.  The  higher 
thoughts  a  man  hath  of  Chrift,  the  lower  thoughts  will 
he  have  of  himfelf.  When  the  man's  eyes  are  open 
to  fee  the  holinefs  and  excellency  of  Chrift,  he  is  made 
to  own  his  own  nothingnefs  before  him,  and  his  infi- 
nite diftance  from  him,  and  to  fay,  like  the  Centurion 
in  the  text,  1  am  not  'worthy  that  thou  Ihouldcjl  come  under 


80  SACRAMENTAL    MEDITATIONS. 

my  roof)  q,  d.  It  is  too  great  an  honour  for  fuch  a 
guilty  and  filthy  creature  to  entertain  a  Saviour  of  infi- 
nite purity  :  my  heart  is  more  unworthy  than  my 
houfe.  I  have  nothing  to  commend  me  to  thee.  The 
lowly  foul  abhors  himfelf  as  vile  in  the  fight  of  a  holy 
God  ;  he  fays,  I  am  all  as  an  unclean  thing,  and  all  my 
righteoufnefs  is  as  filthy  rags  ;  in  me  dwells  no  good 
thing  ;  I  am  inefficient  of  myfelf  to  do  any  thing  that 
is  good,  or  even  to  think  a  good  thought  :  It  is  God 
that  muft  work  in  me,  both  to  will  and  to  do,  of  his 
good  pleafure.  He  is  under  no  obligation  to  pity  or 
help  me,  it  will  be  abfolute  free  mercy  in  him  if  he  do 
it.  The  lowly  man  hath  undervaluing  thoughts  of 
himfelf,  and  of  all  his  own  doings  and  attainments  :  He 
renounceth  all  confidence  in  his  own  righteoufnefs,  and 
humbly  fubmits  to  the  righteoufnefs  of  God  by  faith  : 
He  is  content  to  be  ftript  of  all  his  own  garments  that 
Chrift  may  be  his  clothing.  He  looks  not  to  his  own 
performances  to  recommend  him  to  God,  but  only  to 
Chrift  his  furety.  He  is  willing  to  go  out  of  himfelf, 
and  live  wholly  upon  borrowed  righteoufnefs  and  bor- 
rowed ftrength,  even  to  live  upon  Chrift  crucified,  and 
to  derive  daily  and  hourly  from  him  ftrength,  both  for 
duty  and  difficulty,  for  work  and  warfare.  The  man 
that  is  lowly  in  heart,  fubmits  to  the  will  of  God  in  all 
his  difpenfations,  is  content  with  every  condition  he 
thinks  beft  for  him  5  he  is  patient  in  affliction,  and  fi- 
lent  under  God's  rod  without  anfwering  again.  He  is 
fenfible  that  he  juftly  deferved  hell,  and  therefore  is 
very  thankful  for  the  leaft  mercy  ;  like  the  woman  of 
Canaan,  he  owns  himfelf  unworthy  as  a  dog,  and  will 
be  thankful  for  the  crumbs  that  fall  from  the  children's 
table.  He  will  be  thankful  for  a  word  from  Chrift,  for 
a  look,  for  a  fmile,  for  the  leaft  token  of  his  favour,  or 
the  fmalleft  influence  of  his  Spirit. 

Wherever  faith  is  in  exercife,  it  is  a  foul-humbling 
and  felf-emptying  grace,  and  lays  the  foul  very  low  be- 
fore God  ;  and  God  always  hath  refpecl  to  fuch  faith, 
and  to  fuch  lowlinefs,  Pfal.  cxxxvhi.  6.     Chrift  put 


SACRAMENTAL    MEDITATIONS.  81 

great  refpect  upon  the  lowly  Centurion,  ver.  10,  13.  I 
have  not  found  Jo  great  faith,  no,  not  in  Ifrael j  go  thy  way, 
and  as  thou  haft  believed,  Jo  be  it  done  unto  thee,  He  a  lib 
put  great  refpecT:  upon  the  humble  publican,  Luke  xviii. 
13,  14.  and  declared  him  jufiified  ;  for  (faith  he)  he 
that  humbleth  himjelfjhall  be  exalted.  He  put  great  hon- 
our upon  the  humble  woman  of  Canaan,  that  owned 
herfelf  vile  as  a  dog,  Mat.  xv.  27,  28.  O  woman,  great 
is  thy  faith,  (faid  he)  be  it  unto  thee  even  as  thou  wilt. 
And  he  faith  of  himfelf,  Ifa.  ivii.  15.  though  he  be  the 
high  and  lofty  One  that  inhabit eth  eternity,  yet  he  dwelleth 
with  the  humble  Jpirit.  And  thus  he  fets  himfelf  before 
us,  as  the  great  pattern  of  humility,  and  bids  us  learn 
it  of  him.  When  he  appeared  unto  Mofes,  it  was  not 
in  a  lofty  cedar,  but  in  a  low,  mean,  humble  bufh. 
And  when  he  would  appear  in  our  nature,  it  was  not  a 
great  exalted  woman  he  takes  up  with,  but  a  low,  hum- 
ble virgin,  as  Mary  herfelf  obferves,  Luke  i.  48,  52. 
May  I  be  helped  then  to  appear  before  him  at  his  holy 
table,  with  a  humble  fpirit,  and  lowly  frame,  that  he 
may  vouchfafe  to  dwell  and  hold  communion  with  me  \ 
O  that  I  had  the  marks  of  a  lowly  heart,  and  could 
fay,  that  I  blufh,  and  am  afhamed  before  God  in  pray- 
er, becaufe  of  my  finfulnefs  and  pollution  !  that  I  am 
made  to  wonder  at  free  grace  in  fparing  fuch  a  vile  un- 
thankful wretch,  in  keeping  me  out  of  hell,  in  offering 
me  Chrift  and  pardon  through  his  blood,  and  calling 
me  to  his  table.  That  I  difclaim  all  righteoufnefs  by 
the  law,  and  expect  nothing  but  wrath  and  ruin  from 
that  airth  ;  that  I  look  only  to  Chrift.  and  have  ad- 
miring thoughts  of  him  and  his  law  biding  righteouf- 
nefs. That  I 'have  a  deep  fenfe  of  indwelling  fin,  and 
of  the  corruptions  of  my  heart,  and  think  more  mean- 
ly of  myfelf  than  any  other  perf  >n  can.  That  I  am 
jealous  of  my  wicked  heart,  and  afraid  left  I  betray  or 
wound  the  Son  of  God,  and  contract  blood-guiltinefs ;' 
and  therefore  I  adventure  to  his  table  with  much  fear 
and  trembling.  Lord,  beftow  upon  me  fuch  a  humble 
heart* 


82  SACRAMENTAL    MEDITATIONS. 

O  can  fuch  an  ill-deferving  creature  appear  before 
God,  and  expect  mercy,  who  hath  fo  long  abufed  mer- 
cy !  Lord,  inftead  of  ftretching  forth  a  fceptre  of  mer- 
cy to  invite  me  to.  thy  table,  thou  mighteif,  with  the 
rod  of  thy  juftice,  juftly  dafh  me  in  pieces  as  a  potter's 
veffel.  Inftead  of  entertaining  me  with  the  bread  of 
life,  and  the  cup  of  bleffing,  thou  mighteft  give  me  the 
bread  and  water  of  affliction  ;  yea,  caft  me  into  that  pit, 
where  I  fhould  cry  in  vain  for  a  drop  of  water  to  cool 
my  tongue.  O  fhall  fuch  a  wretched  dog  as  I  prefume 
to  come  to  thy  table,  and  eat  of  the  children's  bread, 
who  am  not  worthy  to  gather  the  crumbs  that  fall  from 
it !  But  I  have  heard  of  the  mercy  of  the  King  of  Id 
rael,  that  he  delights  to  (hew  it  to  the  unworthy  that, 
humble  themfelves  before  him.  Oh,  I  am  vile  and  un- 
fit to  appear  before  thee ;  but,  furely  they  are  undone 
that  keep  away  from  thee,  I  am  come  to  thee  not  be- 
caufe  I  am  fit  or  worthy,  but  becaufe  thou  art  rich  in 
mercy,  and  haft  contrived  a  way  for  faving  the  like  of 
me.  Lord.  I  am  not  worthy  to  come  within  fight  of 
thee,  but  far  lefs  that  thou  fhouldft  come  under  my  roof 
to  lodge  with  me  !  Will  God  in  very  deed  come  and 
dwell  with  men  !  This  is  a  wonder,  though  all  men 
were  as  innocent  and  righteous  as  once  Adam  was  ! 
But  will  he  lodge  or  feaft  with  me  that  am  a  leper  ? 
Will  he  come  under  the  roof  of  my  foul,  a  houfe  fo  ru- 
inous, fmoky  and  defiled,  where  he  has  not  a  fit  place 
to  lay  his  head  ?  But,  O  my  humble,  condefcending 
Saviour,  did  not  difdain  to  lie  in  a  manger  among  beafts, 
nor  to  dine  with  Simon  a  leper  !  O  Lord  Jefus,  come 
in  thyfelf  and  furnifti  the  houfe,  prepare  an  upper  room 
in  my  foul,  large,  fwept  and  garnifhed,  and  there  abide, 
and  keep  the  paffover  with  me. 

Lord,  I  am  not  worthy  to  eat  of  the  crumbs  that  fall 
from  my  own  table,  much  lefs  thofe  that  fall  from  thine. 
I  deferve  not  a  room  to  ftand  among  thy  fervants,  far 
lefs  to  fit  down  with  thy  children.  I  am  unworthy  of 
my  daily  bread  from  thee,  and  fhall  I  be  allowed  to  eat 
of  the  bread  of  life  ?     Shall  I,  who  deferve  not  the 


SACRAMENTAL    MEDITATIONS,  83 

bread  of  men,  be  admitted  to  eat  the  bread  of  angels  ? 
Shall  I  fit  down  with  him,  at  vvhofe  feet  they  fall  ?  If - 
John  the  Baptift  (one  of  the  greateft  that  was  born  of 
women,  who  was  filled  with  the  Holy  Ghoft  from  the 
womb)  thought  himfelf  not  worthy  to  loofe  Chrift's 
fhoes,  how  unworthy  am  I,  the  meaneft  of  creatures,  a 
tranfgreflor  from  the  womb,  to  be  admitted  to. touch, 
nay,  feed  upon  Chrift's  broken  body  and  fhed  blood  ? 
If  Peter,  after  feeing  Chrift's  glory,  and  his  own  vile- 
nefs,  judged  himfelf  unworthy  to  be  in  the  fame  (hip 
with  Chrift,  and  cried,  Depart  from  me ',  for  lam  a  fitful 
man  :  How  fhall  I,  the  chief  of  finners,  adventure  to 
fit  down  at  the  fame  table  with  him  in  a  familiar  way  ? 
If  the  woman  with  the  bloody  iflue  was  afraid  to  come 
and  touch  the  hem  of  Chrift's  garment,  how  much  more 
may  I,  who  am  full  of  the  running  ifTues  of  fin,  fear  to 
touch  the  fymbols  of  his  body  and  blood,  or  put  my 
hand  into  his  fide  ?  If  the  pureft  angels  mull  cover 
their  faces  when  before  him,  how  fhall  I,  who  am  fo 
impure,  appear  openly  in  his  prefence  ?  But  glory  to 
God  for  the  blefled  covering  provided  for  my  guilty 
foul,  under  which  I  may  appear  and  be  accepted.  I 
come  to  thee  wrapt  in  it,  Lord,  accept  of  me. 

O  how  diftinguifhing  are  thy  favours  to  me  an  un- 
worthy creature!  Thou  mighteft  juftly  have  put  in 
my  hand  a  cup  of  trembling  and  unmixed  wrath,  a  cup 
filled  with  horror  of  conscience  and  fearful  defpair : 
But,  inftead  thereof,  thou  giveft  me  the  cup  of  bleffing, 
filled  with  the  hope  of  pardon  and  eternal  life.  I  might 
have  been  in  hell,  drinking  the  damned's  cup  of  wrath, 
into  which  juftiee  is  ftill  pouring  in  as  faft  as  they  drink 
out :  But,  glory  to  free  grace,  thou  called  me  to  drink 
the  cup  of  falvation,  which  my  Saviour  hath  purchafed 
with  his  blood,  and  fweetened  with  his  bleffing- 
Thanks  be  to  God  for  it  for  ever. 


84  SACRAMENTAL    MEDITATIONS. 


MEDITATION  XIX. 

From  %  COR.  ix.  15.      Thanks  be  unto  God  for  bis  unfpeahable  gijL 

Many  give  thanks  to   God  for  meat  and   drink  to 
their  bodies,  which  indeed  is  the  duty  of  all :  but,  alas  \ 
few  give  thanks  to  God  for  Jefus  Chrift,  the  only  food 
of  precious  fouls,  and  God's  unfpeakable  gift  to  men ! 
Many  are  fond    of  temporal  gifts  and  earthly  riches, 
which  are  nothing  but  vanity  ;  but,  ah  !   they  are  eafy 
about  this  Pearl  of  great  price,  this  matchlefs  gift,  whofe 
value  no  tongue  can  exprefs,  nor  open  up  what  is  con- 
tained in  it.      the  apoftle  tells  us  a  great  truth,  Eph.  i. 
3.  that  God  bleffes  us  with  all  fpiriiual  bleffings  in  Chrift. 
In  this  gift  of  God  we  have  innumerable  gifts  beftowed 
on  thofe  who  believe  on  him,  fuch  as  the  gifts  of  fpi- 
ritual  illumination,  pardon  of  fin,  a  law  biding  right- 
eoufnefs,  reconciliation  with  God,  adoption  into  his  fa- 
mily, reftoring  of  his  image,  fauctifying  influences,  fpi- 
ritual  ftrength  for  work  and  warfare,  looling  of  bonds, 
witnefling  of  the  Spirit,  unftinging  of  death,  conduct 
through  the  dark  valley,  and  a  title  to  the  manfions  of 
glory,  and  the  eternal  enjoyment  of  God.     Chrift  is 
the  mo  ft  necefTary  and  molt  enriching  gift  ever  was  gi- 
ven to  the  world.     God  gave  him  to  be  a  plank  of  mer- 
cy, to  fave  our  fouls  when  fhipwrecked.     He  gave  him 
to  be  our  phyllcian   and  balm,  to  heal  us  when  our 
wounds   feemed  incurable.     He    gave  him  to   be  the 
Lord  our  right  eoufnefs,  when   we  had   no  righteoufnefs. 
He  gave  him  to  be  our  Advocate  to  plead  for  us,  when 
we  had  many  accufers,  and  none  to  take  our  part.     He 
gave  him  to  us  to  be,  wifdom,  righteoufnefs,  fancfification9 
and  redemption.     In  this  gift  there  is  infinite  fulnefs  and 
unfearchable  riches.     Well  may  the  fpoufe  call  Chrift  a 
bundle  of  myrrh  and  a  clttfter  of  camphire,  Cant.  i.  13,  14, 
becaufe  fo  many  gifts  and  blellings  are  bundled   up  in 
this  one  gift.     Oh,  what  can  I  conceive,  or  what  can  I 
exorefs  of  this  gift  ?     He  that  would  defcribe  or  fpeak 
of  this  gift,  would  need  to  have  his  tongue  dipt  in  hea- 


SACRAMENTAL    MEDITATIONS.  85 

yen.  Should  an  angel  come  down  from  it  to  tell  us  of 
this  gift,  he  would  ouufpeak  all  the  men  on  earth  ;  yet 
when  he  had  faid  all  he  could,  the  gift  would  be  far 
above  his  expreflion  :  Whv  ?  becaufe  he  is  unfpeakable. 
Thanks  be  unro  God  that  gave  us  not  a  fervant,  not 
an  angel,  not  a  friend,  but  his  Son.  Not  an  adopted 
Son,  but  his  own  Son  by  eternal  generation  ;  a  Son, 
who  is  the  bright nefs  of  his  Fathers  glory,  and  the  exprefs 
image  of  his  per  [on.  Yea,  he  gave  us  his  only  Son,  to 
die  as  a  facrifice  in  our  room  !  How  bitterly  did  Jacob 
bewail  the  parting  with  one  fon,  when  he  had  eleven 
behind  !  But  God  gave  his  only  begotten  Son,  and  the 
Son  of  his  love  for  us  !  It  is  recorded  as  an  admirable 
inftance  of  Abraham's  obedience,  that  he  was  willing 
to  part  with  his  only  Son  at  God's  command,  Gen.  xxii. 
12.  Now  I  know  that  thou  farcft  God,  feting  thou  haft  net 
withheld  thy  fon ,  thine  only  fon^  from  me.  But  what  was 
Abraham's  fon  to  God's  eternal  Son,  the  fecond  perfon 
of  the  glorious  Trinity  !  a  Son  that  was  his  equal  !  a 
Son  in  whom  his  foul  delighted  !  a  Son  that  never  dif- 
pleafed  him  at  any  time  i  How  bitterly  did  David 
mourn  at  parting  with  a  rebellious  fon  !  O  Abfalom,  my 
fon,  my  foil}  would  tc  God  I  had  died  for  thee,  &c.  But 
what  are  all  the  fons  of  men,  or  ten  thoufand  worlds 
full  of  men,  or  as  many  heavens  full  of  angels,  to  the 
beloved  Son  of  God,  whom  all  the  angels  worfhip  and 
ndore  ?  And  yet  this  is  the  gift  that  G.xl  gives  us  In 
giving  this  gift,  divine  bounty  hath  ftretched  irfelf  to 
the  unermolV:  He  could  have  created  a  million  of  hea- 
vens more  bright,  and  millions  of  angels  more  glorious 
for  us  ;  but  a  more  glorious  Son  he  had  not,  nor  could 
have  ;  a  greater  gift  he  had  not  in  all  his  rreafures, 
than  his  own  co-eternal  and  con-fufrftantial  Son,  vet  he 
makes  a  free  gift  of  him  to  us  !  O  who  would  not  give 
thanks  unto  God  for  this  his  unfpeakable  gift  ?  And, 
who  would  not  part  with  all  the  world  to  have  an  in- 
tereft  in  this  gift  fealed  to  him  at  the  Lord's  table  ? 
This  is  the  gift  that  fweetens  all  other  gifts,  and  with- 
out which  nothing  in  the  world  hath  any  fvveetnefsin  it. 
H 


8G  SACRAMENTAL    MEDITATIONS. 

This  gift  of  God  is  mod:  free  ;  it  was  impcflible  that 
the  world  could  have  Chrift  any  other  way  than  as  a 
free  gift.  A  man,  like  old  Jacob,  may  be  bereaved  of 
his  children,  but  it  was  not  poffibte  that  God  could  be 
bereaved  of  his  dear  Son.  Neither  could  we  have  hira 
by  purchafe  ;  we  were  fo  poor,  we  had  not  wherewith 
to  purchafe  the  leaft  bleffing.  And,  what  though  all 
the  riches  of  the  world  had  been  ours,  though  all  its 
mountains  had  been  gold,  pearls,  or  diamonds,  they 
wou<d  not  have  been  fufficient  to  purchafe  one  fight  of 
this  gift,  far  lefs  a  right  to  it.  Nor  could  ever  any  mo- 
tive be  found  out  for  bellowing  this  gift,  but  the  mere 
free  love  of  God,  John  iii.  16.  God  fo  loved  the  world% 
thai  he  gave  his  only  begotten  Son  :  As  if  he  had  faid, 
flnce  the  world  hath  no  merit  nor  price,  worth  nor  mo- 
tive, to  obtain  this  bleffing,  I  juft  make  a  free  gift  of 
him  to  the  world  $  take  him  freely,  poor  beggars  of 
Adam's  family  y  take  him,  and  he  will  enrich  you  all  ! 
And  (J  how  feafonably  and  unexpectedly  was  this  gift 
given  ?  Adam,  when  he  came  trembling  before  God  af- 
ter his  fall,  looking  for  his  final  doom,  did  little  expecl 
fuch  a  gift,  until  God  himfelf,  to  the  aftonifhment  of 
^ngels  and  men,  promifed  the  feed  of  the  woman. 
Who  could  have  thought  that  the  great  God  would 
have  gifted  his  dear  Son  to  fuch  vile  wretches,  finners 
that  were  not  feeking  him  ?  Nay,  who  of  mankind 
could  have  defired  fuch  a  gift  ?  Indeed  when  we  have 
been  perifhing,  we  might  have  looked  up  and  cried,  Q 
God,  have  mercy  upon  us :  But  who  would  have  faid, 
O  give  the  Son  of  thy  love  to  bear  the  wrath  due  to 
us  !  We  neither  deferved,  nor  deiired  this  gift  ;  but 
God  gave  it  molt  freely  and  furpriiingly  !  When  Adam 
broke  God's  covenant,  he  was  purfued  with  a  cry,  Ad- 
zm,  ivhere  art  thou  P  Doubt  lefs,  Adam  expected  a  terri- 
ble blow  from  the  fword  of  juftice  :  but,  behold,  he  is 
purfued  with  a  cry,  and  the  unfpeakable  gift  in  the  cri- 
er's hand  !  O  how  furpriiing  was  this  to  poor,  trem- 
bling, guilty  Adam  !  What  caufe  had  he  to  cry?  Thanlf 
h  unto  God  for  1:is  unfpeakable  gift !   What  fhall  I  render 


SACRAMENTAL    MEDITATIONS.  87 

to  the  Lord  for  fuch  a  gift  ?    And  the  fame  caufe  have 
we. 

O  wonderful  love  !  this  free  gift  is  offered  freely  to 
the  pooreft  creature  of  Adam's  family  •,  {o  that  fuch  an 
one  as  I,  am  warranted  to  accept  and  embrace  it,  and 
make  fure  my  inrereft  in  it  ;  Lord,  I  believe,  help  thou 
mine  unbelief*  Many  covet  other  gifts,  but  I  covet  this 
belt  gift,  this  enriching  gift  ;  this  is  a  lawful  covetouf- 
nefs  :  I  receive  this  gift  of  God  into  my  bofom,  into 
my  very  heart.  O  that  I  had  the  marks  of  thofe  who 
poffefs  this  gift,  and  are  truly  thankful  for  it  !  Can  I 
fay  that  this  gift  is  truly  precious  in  my  eyes,  and  that 
I  efteem  it  far  above  all  temporal  gifts  whatfoever : 
That  I  am  oft  thinking  upon  his  matchlels  excellency, 
his  low  (loop  and  condescending  love  ;  and  do  I  fre- 
quently break  out  with  the  Pfalmift,  Whom  have  I  in 
heaven  but  thee  ?  and  there  is  none  upon  earth  I  dfire  be- 
fides  thee.  Have  I  low  thoughts  of  myfelf,  as  unworthy 
that  Chrift  fhould  come  under  my  roof,  reckoning  my- 
felf with  Paul,  the  leaf  of  faint '/,  and  chief  of fnner s  ? 
Do  I  renounce  all  Chrift's  rivals  and  competitors,  fuch 
as  my  beloved  luffs,  and  beloved  righteoufnefs  ?  Do  I 
count  all  my  doings  and  duties  but  lofs  and  dung,  for  the 
righteoufnefs  of  Chrifl  ?  Do  I  take  the  crown  off  every 
head,  and  put  it  upon  Chrift's  head,  and  give  him  all 
the  glory  of  my  falvation,  and  fay,  that  in  the  Lord  J. 
fits  only  have  I  righteoufnefs  and  firength  ?  Am  I  careful 
to  avoid  every  thing  that  would  dishonour  Chrift  ?  and 
do  I  fay  to  every  temptation  that  offers,  How  pall  I  do 
this  iviehednefs ,  and  fin  againf  God,  or  bring  a  reproach 
upon  Chrift  and  his  ways  ?  Do  I  rejoice  when  Chrift 
is  honoured,  his  throne  raifed,  his  glory  advanced,  and 
his  fubjecls  increafed  ;  and  when  ftrangers  and  young 
ones  are  drawn  to  love  and  admire  him  ?  Am  I  often 
faying,  Whatfhall  I  render  to  the  Lord  for  his  unfpcahable 
gift  ?  I  am  at  a  lols  how  to  exprefs  my  thankfulncfs  :  I 
have  nothing  to  give  him  ;  but  I'll  render  all  I  have  to 
him,  my  foul,  my  body,  my  love,  my  praifes,  my  time, 
my  talents,  my  walk  and  converfation.     Lord,  accept 


88  SACRAMENTAL    MEDITATIONS. 

of  my  two  poor  mites,  foul  and  body,  in  token  of  my 
gratitude  for  God's  redeeming  love  and  free  gift  ;  and 
make  me  fit  for  giving  thee  thanks  eternally  for  this 
unfpeakable  gift  :  O  that  I  could  apply  thefe  bleiTed 
marks  to  myfelf. 

Aod  O  what  thanks  do  I  owe  my  dear  Saviour,  that 
fubmitted  willingly  to  be  heaven's  gift  to  the  children 
cf  men  •,  yea,  frankly  offered,  and  gave  himfelf  to  be 
a  facrifice  for  them,  to  drink  of  the  brook  in  the  way, 
even  the  cup  of  God's  wrath,  that  we  might  drink  the 
cup  of  God's  bleiTiog  !  O  how  low  was  our  fall,  that 
nothing  could  raife  us  up  again  but  the  low  abafement 
of  the  Son  of  God  !  And  O  how  low  was  the  (loop 
that  he  behoved  to  make  to  recover  us.  1  he  Son  of 
God  muft  be  tread  upon  as  a  worm.  The  Almighty 
phyfkian  mull  come  from  heaven,  and  let  his  heart  bs 
pierced,  to  prepare  a  medicine  to  cure  our  difeafe.  He 
that  thought  it  no  robbery  to  be  equal  ivitk  Gcd>  muft  be 
made  equal  to  robbers  and  murderers.  He  muft  not 
only  fuffer  death,  but  defertion  alfo,  from  God,  from 
man,  and  the  whole  creation.  He  gave  himfelf  not 
only  to  fuffer  the  pangs  of  death,  but  the  pains  of  hell ; 
not  only  the  fcrrows  of  dying  men,  but  the  forrows  of 
damned  fouls,     O  unfpeakable  gift  ! 


MEDITATION  XX. 

.'i'rom  Luke  ix.  2 2.      Tie  Son  of  Man  must  svffer  many  things. 

C  ur  Lord  oft  fpoke  of  his  fufferings  to  his  difciples, 
becaufe  he  would  have  them  deeply  imprinted  upon  the 
hearts  of  all  his  people,  that  they  might  always  think 
upon  them,  and  carry  about  with  them  the  dying  of 
the  Lord  Jefus.  As  Chrift  foretold  his  fufferings  be- 
forehand, fo  they  came  exaclly  to  pafs.  He  faid  he 
muft  fuffer  many  things  for  his  people,  and  accordingly 
he  did  Yo  :  Let  me  view  his  fufferings  before  I  go  to 
commemorate  them  at  his  table. 


SACRAMENTAL    MEDITATIONS.  89 

i.  I  muft  confider  him  that  fufFered  many  things  for 
us  *,  the  Spirit  of  God  requires  us  to  confider  the  High 
Prieft,  who  he  is,  Heb.  iii.  i.  Though  he  calls  himfelf 
in  the  text  the  Son  of  man,  as  to  his  human  nature, 
yet  he  is  alfo  the  Son  of  God  as  to  his  divine  nature  •, 
yea,  God  equal  with  the  Father,  the  great  God  our  Sa- 
viour :  This  G od-mau,  the  Wonderful,  is  our  high 
prieft,  that  fufFered  many  things  for  us.  He  is  our 
glorious  Emmanuel,  the  innocent  and  immaculate  Lamb 
of  God,  that  had  not  the  lead  fpot  or  crime  of  his  own 
to  fufFer  for.  He  is  the  brightnefs  of  his  Father's  glo- 
ry, the  exprefs  image  of  his  perfon  ->  he  is  the  King  of 
kings,  and  Lord  of  lords.  He  that  fufFered  is  he  that 
went  about  always  doing  good  to  perfons  of  all  forts, 
and  deferved  well  of  thofe  who  perfecuted  and  crucifi- 
ed him.  He  is  the  great  lover  of  mankind,  and  friend 
of  finners  ;  our  glorious  benefactor,  who  remembered 
us  in  our  low  eftate  j  one  that  comes  under  the  moil: 
endearing  characters  to  us,  as  that  of  our  father,  our 
brother,  matter,  phylician,  ranfomer,  &c.  Now,  will 
not  a  fon  be  fenfible  of  the  fufFerings  of  his  father,  or 
a  wife  of  the  fufFerings  of  her  hufband  ?  Or  one  broth- 
er touched  with  the  fufFerings  of  another  I  This  is  the 
great  High  Prieft  that  fufFered  many  things  for  us. 

2.  I  am  to  confider  the  many  things  he  fufFered.  Ah, 
they  are  fo  great,  fo  various,  and  manifold,  I  cannot  re- 
count nor  comprehend  them  t  I  may  fay  he  fufFered  in 
both  natures  :  Though  his  Godhead  could  not  proper- 
ly fufFer  grief  or  pain,  yet  it  fuffered  an  eclipfe  for 
thirty  three  years,  except  a  fhort  time  it  fhone  forth  at 
mount  Tabor.  He  fuflered  many  things  in  his  human 
nature,  both  in  foul  and  body  \  he  was  perfecuted, 
tempted,  calumniated,  b-strayed,  bound,  mocked,  fpit 
upon,  buffeted,  fcourged,  wounded,  crowned  with 
thorns,  and  crucified.  He  fufFered  in  all  his  offices,  he 
was  mocked  as  a  Prophet,  and  bid  prophefy  who  fmote 
him  ;  as  a  Prieft,  he  was  bid  lave  himfelf,  feeing  he 
pretended  to  fave  others  ;  as  a  King,  he  was  n racked 
with  an  old  purple  robe  and  thorny  crown.  He  fuf- 
H  2 


04)  SACRAMENTAL    MEDITATIONS. 

iered  in  his  honour  and  reputation,  being  difgraced  and 
reproached  by  men,  called  a  Samaritan,  one  poffefFed  of 
the  devil,  a  biafphemer,  a  glutton,  a  drunkard,  a  fedu- 
cer,  &c.  He  was  even  overwhelmed  with  calumny. 
He  fufFered  as  a  biafphemer  againft  God,  as  a  traitor  to 
Csefar,  and  an  enemy  to  Mofes'  law,  though  he  was  en- 
tirely free  from  them  all.  He  was  wounded  and  pierc- 
ed in  all  parts  of  his  body,  in  his  head,  hands,  and 
feet  -,  in  his  cheeks,  back,  and  fide.  He  fufFered  in 
his  outward  good?,  being  fpoiled  of  all  things,  and  even 
ftript  of  his  clothes  to  his  very  fkin,  and  nailed  to  the 
crofs  naked.  He  fufFered  in  all  his  five  fenfes  ;  his 
fight,  with  the  fpiteful  carriage  of  thofe  that  pafFed  by, 
wagging  their  heads  ;  his  hearing,  with  their  blafphe- 
mous  talk  ;  his  fmell,  with  the  noifome  favour  of  the 
fculls  of  the  dead  ;  his  tafte,  with  vinegar  and  gall  ;  his 
feeling,  with  thorns  and  nails  piercing  his  head,  hands, 
and  feet.  He  furrered  in  the  moft  tender  and  iinewy 
parts  of  his  body,  by  the  tormenting  nails,  efpecially 
being  violently  ftretched  out,  and  probably  disjointed, 
to  make  them  reach  to  the  holes  ;  therefore  he  faith, 
Pfal.  xxii.  16,  17.  They  have  digged  my  hands  and  my 
feet,  I  may  tell  all  my  bones,  the\  look  and  ft  are  upon  me. 
lie  fufFered  moft  of  all  in  his  foul,  and  its  noble  facul- 
ties :  How  great  was  the  agony  and  travail  of  his  foul, 
when  he  fweat  blood  in  the  garden  through  all  the 
pores  of  his  body  !  O  how  great  was  the  anguifh  of  his 
mind  upon  his  heavenly  Father's  deferting  him,  which 
made  him  fend  forth  a  dreadful  cry  to  heaven  for  re- 
lief* My  God,  my  God,  tvhy  haft  thou  forfaken.me  P  Then 
it  was  he  cried  and  groaned  under  his  preffure,  but  no 
relief  appeared  ;  there  was  no  anfwer,  every  door  was 
fhut  againit  him  :  For  at  this  time  his  own  fun,  his 
own  heaven,  his  own  Father,  his  own  Godhead,  did  all 
hide  their  faces  and  confolations  from  him  !  O  the 
many  things  he  fufFered  for  us,,  they  cannot  be  num- 
bered ! 

3.  I  am  to  confider  from   whom  'the  Son  of  Man 
fufFered.     He  fufFered  from  all  hands,  from  earth,  from 


SACRAMENTAL    MEDITATIONS.  91 

hell,  from  heaven  ;  from  men,  from  devils,  from  infi- 
nite juftice.  He  fuffered  from  all  forts  of  men  •,  from 
king  Herod  and  his  men  of  war,  who  mocked  him, 
and  fet  him  at  nought  ;  from  the  Jewifh  priefts  and 
rulers,  who  did  cruelly  ufe  and  profecute  him  to  d^ath  ; 
from  governor  Pilate,  who  fcourged  and  condemned 
him  to  be  crucified  :  He  fuffered  from  the  Jews  and 
from  the  Romans,  from  the  clergy  and  from  the  law- 
yers, from  foldiers  and  fervants,  from  great  ones  and 
commons,  and  even  from  thofe  he  had  done  much  good 
unto.  He  fuffered  from  thofe  whom  he  came  to  fave 
and  wafh  by  his  blood  ;  for  there  were  three  thoufand 
of  thofe  who  crucified  him,  or  were  active  in  his  fuf- 
ferings,  that  were  converted  to  him  by  Peter's  fermon. 
A£ts  ii.  He  fuffered  not  only  from  enemies,  but  from 
profefled  friends  and  difciples  ;  one  of  thefe  betrayed  and 
fold  him,  another  of  them  denied  and  abjured  him,  and 
all  the  reft  forfook  him,  and  left  him  alone  to  differ  in 
the  midft  of  devils  and  ruffians  infulting  over  him.  He 
fuffered  from  devils,  and  all  the  powers  of  hell ;  thefe 
dogSy  and  bulls  of  Bajhan>  were  all  let  loofe  to  tear  and 
gore  him  in  his  laft  fufferings  ;  for  this,  he  faid,  was 
their  hour  and  power  of  darhiefs.  But,  which  was  worft 
of  all,  he  fuffered  alfo  from  heaven  ;  for  he  being  fub- 
ftituted  in  the  room  of  finners,  a  juft  and  holy  God 
acted  as  an  inexorable  judge  towards  him,  he  frowned 
terribly  upon  him,  fmote  him  with  the  fword  of  juftice, 
and  withdrew  all  the  feeling  of  his  loving  kindnefs 
from  him,  and  all  thofe  divine  influences  which  might 
any  way  refrefh  his  troubled  foul  in  the  hour  of  his 
greateft  need  :  And  thus  he  fell  a  facrifice  to  incenfed 
juftice  for  our  heinous  guilt  and  provocations.  At 
this  time  a  fearful  black  cloud  was  fpread  over  the  glo- 
rious Sun  of  Righteoufnefs,  never  was  there  any  fuch 
eclipfe  feen  or  heard  of  as  this  !  For  a  candle  to  be  put 
out  is  no  great  matter,  but  for  the  fun  to  be  darkened 
is  very  uncommon  :  But  though  fun,  moon,  and  ftars, 
had  all  been  blown  out  at  once,  it  would  be  no  ways  fo 
amazing  as  the  darkening  of  the  eternal  Sun  of  Right- 


92  SACRAMENTAL    MEDITATIONS. 

eoufnefs  upon  the  crofs — A  ftrange  and  marvellous 
light  !  What  meant  the  heat  of  this  great  anger  ?  Muft 
even  the  Creator  himfelf  fuffer  for  the  creature's  fins  ? 
Muft  he  fuffer  fuch  a  load  of  wrath,  as  make  him  cry 
out  to  the  aftonifhment  of  angels  and  men  ? 

4.  I  am  to  confider  the  High  Prieft,  and  for  whom 
it  was  he  fuffered  thofe  great  and  many  things.  He 
fuffered  not  for  himfelf,  for  he  never  offended  either 
againft  God  or  man,  and  deferved  no  punifhment.  He 
fuffered  none  for  fallen  angels  ;  they  muft  ail  fuffer  for 
themfelves  :  It  was  only  for  men  of  Adam's  race,  that 
were  debtors  to  jufticeand  prifoners  or  wrath  \  he  fuf- 
fered for  creatures  moft  undeferving,  for  rebels,  and  for 
many  that  were  his  greateft  enemies  •,  and  even  for 
thofe  who  were  his  murderers  and  executioners,  for  he 
both  prayed  and  was  heard  for  them,  when  they  were 
pouring  out  his  blood. 

5.  Let  me  confider  with  what  affection  he  fuffered 
all  thofe  things  for  us,  It  was  his  ardent  love  to  per- 
ifhing  fouls,  which  many  waters  could  not  quench ; 
with  fervent  wifhes  and  longings  for  the  hour  of  his 
pafiion.  I  have  a  baptifm  to  be  baptifed  with,  and  how  am 
IJlraitened  until  it  be  accomplijhed  ?  With  great  liberali- 
ty ;  it  is  not  the  blood  of  his  finger,  or  a  part  of  his 
blood,  that  he  would  fhed  for  us  \  no,  he  would  needs 
pour  out  all  his  blood,  and  even  his  heart-blood  toor 
and  with  that  he  poured  out  his  foul  alfo,  Ifa.  liii. 
Why  would  he  be  fo  liberal  ? — that  with  him  there 
might  be  plenteous  redemption  Pfal.  cxxx.  7.  He  fuffer- 
ed with  great  meeknefs,  patience,  and  refignation  : 
when  he  fuffered  he  threatened  not,  but  was  led  as  a 
fheep  to  the  {laughter,  dumb,  not  opening  his  mouth  : 
With  great  humility  and  felf-denial,  content  to  be  as 
a  worm  and  no  man,  to  bring  glory  to  his  father  :  With 
a  thirfty  zeal  for  the  falvation  of  fouls,  and  for  complet- 
ing the  work  of  our  redemption  ;  and  hence  it  was  he 
cried  on  the  crofs,  /  thirfly  and  glad  when  he  could  fay5 
It  is  jinifoed. 

O  what  caufe  have  I  to  obey  his  dying  charge,  to  go 


SACRAMENTAL    MEDITATIONS.  93 

to  his  memorial  feaft,  and  to  think  upon  and  wonder 
at  the  matchlefs  love  of  Chrift,  that  made  him  wiliing 
to  differ  fo  many  things  for  fuch  wretched  creatures  as 
I  am.  He  knew  well  enough  before  hand  what  our  fal- 
vation  would  coft  him,  yet  he  willingly  undertook  it, 
faying,  upon  the  very  fir  ft  motion  of  it,  Loy  I  come. 
But  faith  God  to  him,  If  you  will  engage  in  this  work, 
you  mull  bear  my  wrath,  and  be  handled  as  if  you  were 
the  {inner  in  law  :  Well,  faith  Chrift,  /  come  to  do  thy 
ivill,  0  God :  I  am  fatisfied  with  the  terms :  Let  the 
cup  be  never  fo  bitter,  I'll  drink  it,  ere  thefe  miferable 
[creatures  do  it.  O  loving  High  Prieft,  how  fhalJ  I 
I  think  of  thy  fufferings  without  raptures  of  love  and  ad- 
miration !  I  had  been  in  hell  if  thou  hadft  not  been 
in  an  agony  here ;  I  had  been  forever  fcorched  there, 
if  thou  hadft  not  fweat  here ;  yea,  not  only  I,  but  all 
the  pofterity  of  Adam  had  perifhed,  if  thou  hadft  not 
fuffered  thofe  many  things  for  them  :  Surely  the  weight 
of  wrath  which  made  thee  heavy,  and  caufed  thee  to 
fall  to  the  ground,  fweat,  groan,  and  cry,  would  have 
funk  all  mankind  into  hell  for  ever.  O  what  ingratitude 
muft  it  be  to  refufe  Chrift's  offers  and  terms  of  falva- 
tion,  after  what  he  has  fuffered  to  purchafe  it  !  Was 
he  at  fo  much  pains  to  obtain  redemption  for  us,  and 
will  we  be  at  no  pains  to  get  an  intereft  in  it  ?  Did 
he  fhed  blood,  and  will  not  I  drop  tears  ?  Lord,  pity 
this  heart  of  mine. 


MEDITATION  XXL 

From  John  xviii.  4.  Jefus  knowing  all  things  that  jbould  come  u pen 
b:m>  ivent  forth ,  fejV. 

Christ  foreknew  all  his  fufferings,  with  all  their  in- 
gredients, before  they  came  upon  him  ;  yet  he  willing- 
ly and  refolutely  went  forth  to  meet  them.  He  will 
not  flee,  nor  hide  himfelf  from  his  perfecutors,  but  caft 
himfelf  in  their  way.     He  faw  the  cup  of  wrath  mixed 


04  SACRAMENTAL    MEDITATIONS. 

and  ready  for  him,  and  now,  as  it  were,  he  reaches 
forth  his  hand  to  take  it.  When  the  people  would 
have  forced  him  to  a  crown,  he  hid  himfelf  from  them* 
John  vi.  15.  But  when  they  would  force  him  to  a 
crofs,  he  offered  himfelf  to  them,  knowing  that  his 
hour  was  come  to  fulfil  his  furetyfhip  for  us,  and  com- 
plete our  redemption.  Upon  this  account  he  made 
his  fuffcrings  welcome,  and  the  paflover  that  introduc- 
ed them,  Luke  xxii.  15.  With  de/ire  have  I  dejired  to  eat 
this  pajfover.  He  abhorred  all  counfels  that  tended  to 
hinder  him,  and  rebuked  Peter  as  fmartly  f  >r  diffuad- 
ing  him  from  fuffering,  as  he  would  have  done  Satan 
himfelf,  Matth  xvi.  23.  And  though  all  his  difciples 
would  have  diffuaded  him,  John  xi.  8.  he  marched 
with  great  forvvardnefs  to  Jerufalem,  where  he  foretold 
the  bloody  tragedy  was  to  be  acted  •,  he  haftened  to  the 
field  of  battle  and  place  of  fuffering  :  Yea,  he  went  fo 
faft  to  it,  that  his  difciples  were  amazed  at  it,  and  afraid 
to  follow  him,  Math.  xx.  18.  Mark  x.  32.  They 
were  behind  him,  and  would  have  fallen  behind  alto- 
gether, had  it  not  been  for  (ha me,  and  let  him  go  alone  ; 
they  were  amazed  to  fee  a  man  haften  fo  faft:  to  a  bloody 
death.  But  he  would  not  ftop,  though  they  had  all 
left  him,  as  they  did  afterwards.  And  when  his  time 
was  come  to  be  apprehended,  he  would  neither  let  Pe- 
ter defend  him,  nor  angels  refcue  him,  though  there 
were  twelve  legions  at  his  call  \  One  angel  would  have 
been  fuiEcient  to  do  it,  or  one  word  from  his  own 
mouth  ;  but,  faith  he,  The  cup  my  Father  hath  given  me 
to  drink,  Jkall  1  not  drink  it  ?  Wherefore,  when  they 
accufed  him  of  blafphemy  againft  God,  and  of  enmity 
againft  Cefar  and  Mofes'  law,  and  things  he  was  per- 
fectly innocent  of,  he  would  make  no  legal  defence  to 
fave  his  life  before  Pilate,  but  held  his  peace,  inforhuch 
that  Pilate  marvelled  greatly.  He  might  think  it  was 
eafy  for  him  to  anfwer  all  they  faid,  but  he  knew  not 
the  reafon  of  our  Lord's  filence,  viz.  that  he  would  do 
nothing  to  hinder  the  elect's  redemption,  which  he  had 
undertaken.     And,  as  he  was  filent  before  Pilate,  fo  was 


SACRAMENTAL    MEDITATIONS,  95 

he  before  divine  juftice,  and  would  do  nothing  to  di- 
vert the  ftroke  :  Soon  might  heliave  refcued  himfelf 
when  juftice  drew  the  ftroke,  by  faying,  "  Father,  thefe 
*■*  fins  are  not  mine  :"  No,  he  is  filent,  and  takes  with 
the  charge,  as  if  he  had  committed  them  all.  On  me, 
fahh  he,  be  the  curfe ;  I  will  be  the  facriiice  for  thefe 
loft:  fheep.     O  love  unfpeakable  ! 

The  reafons  of  my  Saviour's  willingnefs  to  fuffer  are 
obvious;  he  knew  it  was  his  Father's  will  he  fhould 
fuffer,  and  therefore  he  faid,  Pfalm  xl.  I  delight  to  do  thy 
willy  O  my  God.  He  knew  it  would  greatly  difplay  the 
glory  of  the  divine  attributes,  that  was  fullied  by  our 
fins  ;  it  would  highly  magnify  his  love  to  his  fheep, 
John  x.  /  lay  down  my  life  for  myjheep  ;  I  do  it  of  my- 
felf,  freely,  without  compulsion':  It  was  neceffary  to 
make  his  facriffce  acceptable  and  well  pleafing  unto 
God.  The  heathens  would  not  offer  a  facrifke  to 
their  gods  that  came  Struggling  to  the  altar ;  fo  every 
facrifice  offered  to  the  true  God  muft  be  a  free-will  of- 
fering, if  we  would  have  it  of  a  fweet  fmeliing  favour 
unto  him.  This  Chrift  hath  taught  us  by  his  example, 
und  upon  this  account  God  hath  twice  proclaimed  from 
heaven,  This  is  my  beloved  Son,  in  whom  I  am  well ' pleafed. 

O,  was  Chrift's  willingnefs  to  Suffer  for  Sinners  fo 
well  pleafing  to  the  Father,  and  Shall  it  not  render  him 
rnoft  amiable  and  lovely  to  us  ?  Surely  the  Mediator's 
frank  and  cheerful  undertaking  to  fuffer  fo  much  for 
us,  when  unrequired  by  us,  is  a  favour  infinitely  kind 
and  obliging,  and  doth  command  raptures  of  love  and 
praife  from  us  when  we  celebrate  his  holy  fupper. 
What  a  moving  fight  is  it  to  the  eye  of  faith,  to  behold 
our  glorious  Emmanuel  voluntarily  Stating  himfelf  in 
our  law  room,  without  the  foliciting  of  any  creature, 
and  engaging  cheerfully  to  go  through  Satan's  buffet- 
ings,  death's  pangs,  and  helPs  flames  for  us  !  With 
what  elevated  thoughts  and  raifed  affections,  fhould  we 
admire,  love,  and  praife  a  crucified  jefus,  who  did  all 
<his  willingly  and  unrequired  for  us  i  Oh,  he  never 
Uad  fo  good  will  to  eat  when  hungry,  as  he  had  to  fuf- 


96  SACRAMENTAL    MEDITATIONS, 

fer  and  fatisfy  juftice  for  us !  Hence  he  faid,  My  meat 
is  to  do  the  will  of  himHhat  fent  me9  and  to  finifh  his  work, 
John  iv.  34.  Here  is  food  moft  delicious  for  faith  to 
feed  upon  at  the  Redeemer's  table.  Again  from  this 
wiliingnefs  of  Chrift  to  fuffer  for  us,  I  have  good  ground 
to  conclude  his  wiliingnefs  to  receive  us,  when  we  come 
to  him  by  faith  to  partake  of  the  fruits  of  his  fuffer- 
ings.  O  how  can  any  believer,  or  fenfible  {inner,  quef- 
tion  or  doubt  of  Chrift's  wiliingnefs  to  help  and  fave 
them,  who  was  fo  willing  to  offer  himfelf  a  facrifice  to 
juftice  for  them  ?  Surely  he  is  far  more  willing  to 
fave,  than  any  {inner  is  to  repent  or  believe.  And  from 
this  I'll  take  my  encouragement  to  come  to  him : 
Since  my  loving  Jefus  came  willingly  as  a  lamb  to  the 
daughter  for  finners,  I'll  venture,  with  humble  confi- 
dence, to  go  to  this  meek,  companionate,  fweet  natur- 
ed  Lamb,  for  pity  and  help  in  the  time  of  my  need, 
trufting  he  will  not  reject  me,  nor  any  that  comes  to 
him  upon  his  call  in  the  gofpel.  /  belive,  Lord,  help  my 
unbelief. 

O,  did  Chrift  fuffer  the  pains  of  death  and  hell  fo 
willingly  for  us,  and  fhall  not  we  be  willing  to  fuffer  the 
reproaches  or  reviiings  of  men,  or  any  other  perfecu- 
cution  for  him  ?  And  when  any  fuch  injuries  are  done 
us,  fhall  we  not  bear  them  with  meeknefs  and  patience 
after  Chrift's  example,  who  fubmitted  cheerfully  to  ev- 
ery thing  he  knew  to  be  his  Father's  will  ?  Though 
he  was  perfectly  innocent,  and  met  witl>  the  greateft 
provocations  from  wicked  men,  yet  he  patiently  bore 
them  .-:  taking  all  as  out  of  his  Father's  hand,  who  had 
mingled  the  cup  for  him.  Therefore,  when  he  was 
reviled,  he  reviled  not  again  ;  he  could  have  told  Pi- 
late, Caiaphas,  and  his  other  perfecutors,  what  fort  of 
men  they  were,  yet  he  opened  not  his  mouth,  but  went 
willingly  as  a  lamb  to  the  {laughter.  O  that  we  could 
imitate  the  meeknefs,  patience,  and  wiliingnefs  of  the 
Lamb  of  God  in  all  the  fufferings  he  calls  us  to. 

O  did  Chrift  delight  to  do  his  Father's  will,  and  go 
willingly  through  the  moft  hard  and  difficult  tafk  of 


SACRAMENTAL    MEDITATIONS.  V? 

fweating,  bleeding,  and  dying  for  us  ?  and  fhall  we  find 
fo  little  delight  in  doing  his  will,  and  performing  the 
duties  which  lead  to  communion  and  fellowfhip  with 
him ;  as  prayer,  praife,  reading,  hearing,  or  communi- 
cating ?  Did  Chrift  come  fo  cheerfully  to  die  for  us, 
and  fhall  we  go  fo  backwardly  and  unwillingly  to  his 
table  to  enjoy  fellowfhip  with  him,  when  he  invites  us 
to  it  ;  O  what  a  fliameful  requital  is  this  !  May  not 
Chrift  fay,  Is  this  thy  fondnefs  to  thy  friend ?  When  the 
Father  called  me  to  fuller,  and  drink  the  cup  of  trem- 
bling for  thee,  how  readily  did  I  echo  back,  I  come,  lof 
I  come,  to  do  thy  ivill  I  take  delight  £  But  when  I  call 
thee  to  pray  or  communicate,  how  backward  and  dead 
hearted  art  thou  in  that  work  ?  I  did  not  weary  fo 
ibon  in  the  garden,  as  thou  doft  in  the  church  !  I  did 
not  fo  foon  weary  on  the  crofs,  as  thou  doft  in  thy 
clofet  !  I  was  longer  in  my  agony,  wreftiing  under 
the  wrath  of  God  for  thee,  than  ever  thou  waft  in 
wreftiing  in  prayer  for  thy  foul. 

Did  Chrift  offer  his  facrifice  fo  willingly  for  us,  O 
then  let  me  go  to  God  my  Saviour,  with  the  facrifice 
of  myfelf  and  my  duties,  with  a  ready  and  cheerful 
heart  :  God  loveth  a  cheerful  giver.  As  Amaziah  offer- 
ed himfelf  willingly  unto  the  Lord,  2  Chron.  xvi.  16. 
and  David  faith,  Accept  of  the  jree  will  offerings  of  my 
mouth,  Pfal.  cxix.  108.  O  that  with  the  like  willingnefs 
I. could  offer  myfelf,  my  heart,  and  my  facrifices  of  prayer 
and  praifes,  unto  the  Lord  :  And  when  I  feel  any  re- 
lu&ancy  and  backwardnefs  of  fpirit  to  duty,  let  me  ftill 
call  to  mind  how  willingly  Chrift  offered  himfelf  a  fac~ 
rifice  to  God  for  us,  and  chide  my  heart  for  its  unwil- 
lingnefs. — Surely  it  is  much  for  the  honour  of  God3 
and  the  credit  of  religion,  as  it  is  moil  juft  and  reafon- 
able  in  itfelf,  to  ferve  God  with  joyfulnefs,  who  has 
willingly  given  us  the  unfpeakable  gift  of  his  dear  Son 
to  die  for  uv.  The  wicked  and  profane  are  ready  to 
reproach  religion  as  a  four  and  melancholy  thing,  when 
we  ferve  God  in  a  dead  hearted  manner  ;  and  God  him- 
felf is  highly  difpleafed  with  us  for  it,  as  is  evident  from 
I 


98  SACRAMENTAL    MEDITATIONS. 

that  long  and  terrible  chapter,  the  28th  of  Deuterono- 
my, that  is  full  of  curfes  and  threatened  judgments,  ver* 
47.  where  the  caufe  of  ail  is  given,  Becaufe  thou  fervedfl 
not  the  Lord. thy  God  with  joyftdnefs  and  gladnefs  of  heart. 
Since  the  facrament  is  called  the  Eucharift  or  Thanks- 
giving, let  me  go  to  it  with  a  joyful  and  thankful  heart, 
bleffing  God  for  Chrift.  0  thanks  be  to  God  for  his  uti- 
fpealable  gift.     Amen. 


MEDITATION  XXII. 

From  John  xvi.  7.     //  is  expedient  for  you  thai  I  go  atvay. «  +• 

No  wonder  that  forrow  filled  the  difciples'  hearts  at 
the  intimation  of  Chrift's  departure  from  them :  They 
had  enjoyed  a  fweet  time  with  him  at  the  communion 
table ;  his  prefence  with  them  was  their  heaven,  and 
they  cannot  think  of  parting  with  him  :  They  are 
greatly  troubled,  that  he  will  neither  flay  ftill  with  them, 
nor  take  them  away  with  him  :  Neverthe!efsy  faith  he, 
it  is  expedient  for  you  that  I  go  away. — Lord,  faith  the 
foul,  how  is  it  expedient  for  me  to  be  left  behind  thee 
in  a  ftate  of  corruption,  with  indwelling  fin  that  dark- 
ens my  mind,  deadens  my  heart,  diforders  my  affections, 
and  indifpofes  me  for  fpiritual  work  ?  How  fhail  I 
ftay  behind  thee,  amidft  Satan's  temptations  and  fiery 
darts,  flying  thick  about  me  ?  J<luft  I  abide  in  that 
place  where  that  enemy  hath  his  circuit,  and  frill  rang- 
eth  about,  devouring  many  thoufands  ?  Could  I  win 
away  with  Chrift,  I  would  be  quite  out  of  the  reach  of 
his  ihot.  Lord  either  ftay  with  me  or  take  me  up  with 
thee.  Oh,  muft  I  ftay  behind  thee  amidft  the  infect- 
ious defilements  and  enfnaring  examples  of  an  ungodly 
world  !  When  I  open  mine  eyes  here,  what  will  meet 
them  but  multitudes  wallowing  in  pride,  fenfuality,  co- 
vetoufnefs,  mjuftice,  malice,  envy,  drunkennefs,  glut- 
tony, uncleannefs,  contempt  of  God  and  religion  ? 
Muft  I  ftay  to  fee  this  horrible  fight,  the  whole  world 


SACRAMENTAL    MEDITATIONS.  99 

lying  in  wickednefs  !  Muft  I  ftay  to  hear  God  daily 
dishonoured  by  the  tongues. of  the  ungodly  ?  Muft  I 
flay  to  fee  Chrift  flighted,  wounded,  and  crucified 
afrefh  by  wicked  men  ?  O  what  danger  will  I  be  in 
of  being  infecled  by  their  examples  !  But,  Lord,  if  I 
could  win  away  with  thee,  I  would  be  quite  out  of  ha- 
zard, and  out  of  fight  of  the  wickednefs  of  the  world. 
How  fhall  I  ftay  behind  thee  in  fuch  an  earthly  taber- 
nacle, to  be  burdened  with  bodily  diftrefTes,  ficknefs, 
pains,  and  manifold  complaints,  and  amidft  innumera- 
ble lofTes,  croffes,  and  clifapp ointments  from  the  crea- 
ture !  How  fhall  I  ftay  to  fee  fuch  melancholy  divi- 
iions,  contentions,  debates,  feparations,  as  fall  out  among 
the  people  of  God  in  Chrift's  abfence  ?  Muft  I  ftay 
behind  thee  to  fuffer  injuries,  reproaches,  cruel  mock- 
ings,  bad  ufage,  and  pei  ferutrons,  both  from  the  tongues 
and  hands  of  men  ?  and  f  »metrmes  to  be  torn  as  with 
ihe  teeth  of  wild  beafts  ?  Hence  this  world  is  called  a 
den  of  lions  and  mountain  of  leopards ',  Cant.  iv.  8.  Oh, 
could  I  win  away  to  heaven  with  Chrill,  I  would  fee  no 
lion  nor  leopard  there.  There  is  none  to  hurt  or  de^ 
ftroy  in  all  God's  holy  mountain  above. 

Have  I  ken  the  King  in  his  beauty,  and  muft  I  be 
left  behind  him  ?  Hath  the  communion  table  been 
like  Mount  Tabor,  where  he  was  transfigured  before 
my  eyes,  with  his  countenance  ihining,  and  his  raiment 
white  as  light  ?  And  muft  I  go  down  from  the  Mount 
again  to  a  land  of  darknefs,  of  drought,  and  of  per- 
plexing doubts  and  fears,  where  I  fhall  fometimes  go 
mourning  without  the  fun ;  yea,  neither  fun  nor  ftars 
appearing  to  me  for  many  days  ?  Muft  I  be  put  to 
walk  without  the  light  of  God's  countenance,  and  with- 
out the  food  of  my  foul,  communion  with  my  God  ? 
After  I  have  been  lifted  up,  muft  I  lay  my  account  with 
being  caft  down  again,  perhaps  into  depths  like  thofe  of 
Afaph,  Pfal.  lxxvii.  or  like  thofe  of  Hernan,  Pfal. 
Ixxxviii.  with  fears  of  finking  in  them,  and  of  falling 
fhort  of  heaven  for  ever  ?  Could  I  win  away  with 
Chrift,  I  would  be  at  once  delivered  from  all  thefe  fears, 


100  SACRAMENTAL    MEDITATIONS. 

Here  my  knowledge  of  God  is  fmall,  and  oft  obfcured 
with  darknefs  ;  my  faith  is  weak,  and  oft  in  hazard  of 
being  overcome  with  unbelief;  here  my  love  is  cold, 
and  oft  like  to  be  chilled  with  froft  winds  from  Satan 
and  the  world  ;  my  prayers  oft  are  formal  and  wander- 
ing, my  praifes  low  and  flat ;  here  my  beft  wi flies  are 
attended  with  many  fhort  comings   and  defects :  But, 

0  !  if  I  could  win  to  heaven  with  Chrift,  where  grace 
and  holinefs  are  in  perfection,  I  would  praife  him  with- 
out wandering,  and  ferve  him  without  fin  for  ever  ! 
Here  fin  ft  111  cleaves  to  my  nature,  mixes  itfelf  with  my 
fervices,  and  defiles  my  beft  duties.  Here  I  ftill  carry 
about  with  me  a  deceitful  and  treacherous  heart,  where- 
by I  am  in  hazard  of  backfliding  from  God,  and  mif- 
carrying  forever,  fhould  I  be  left  to  it  :     But  O  !  were 

1  with  Chrift,  1  would  be  free  from  all  thefe  anxious 
thoughts  and  fears.  Lord,  ftay  here  with  me,  or  take 
me  up  to  thee. 

But  thou  fayeft,  It  is  expedient  for  me  to  ftay  behind 
for  a  time.  Why,  Lord  ?  Muft  I  ftay  that  my  trav- 
elling graces,  my  faith,  hope,  and  patience,  may  be  tri- 
ed and  exercifed  here  below,  and  thereby  gradually 
ftrengthened  and  ripened  for  the  perfect  ftate  ?  Muft 
I  ftay  that  I  may  be  conformed  to  my  head  both  in 
(Serving  and  fuffering ;  and  that  thy  wifdom,  power, 
and  mercy,  may  be  glorified  in  conducting  and  preferv- 
iug  me  through  all  the  difficulties  and  dangers  of  this 
wtldtrnefs  ?  Thy  willy  Lord,  be  done,  only  leave  me  not 
alone  ;  but  for  thy  name  s  fake  lead  me  and  guide  me,  Or, 
is  it  thy  pleafure  to  fufpend  my  heaven  for  a  while,  that 
I  may  promote  thy  glory  on  earth,  be  ufeful  to  the  fouls 
of  others,  and  recommend  my  dear  Redeemer  to  thofe 
who  know  him  not,  which  is  a  work  I  cannot  do  in 
heaven  ?  O  fit  me  for  it  by  thy  grace,  and  fill  me  with 
zeal  for  thy  glory.  O  let  thy  kingdom  come  upon 
earth,  that  the  kingdom  of  glory  may  be  haftened. 

Thou  fayeft,  it  is  expedient  for  thee  to  go  away. 
Why  Lord  ?  muft  thou  thyfe'f  be  thy  people's  forerun- 
ner to  carry  tidings  to  heaven  of  their  complete  r§- 


SACRAMENTAL    MEDITATIONS.  101 

demption,  and  of  their  coming  after  thee  in  their  feve- 
ral  generations  ?  Muft  thou  go  to  open  the  paffage 
and  pave  the  way  for  accefs  to  their  perfons  and  duties, 
and  prepare  rooms  and  lodgings  for  them,  againft  the 
time  they  come  home  ?  3\Iuit  thou  go  away  to  be  a 
public  agent  and  interceflbr  for  thy  people  under  all 
their  trials  and  toflings  here  below  ;  and  likewife  to  pro- 
vide and  furnilh  a  rich  and  glorious  communion  table 
for  them  in  thy  Father's  houfe  above  I  Lord,  fend  thy 
Hole  Spirit  to  fit  and  prepare  me  and  many  others  for 
that  bleiTed  entertainment.  Lord,  when  thou  faidft, 
It  is  expedient  for  you  that  1  go  away,  thou  didit.  add,  for 
if  I  go  not  away,  the  comforter  will  not  come  unto  you ! 
Why  ?  it  was  fo  agreed  in  the  council  of  the  Trinity, 
that  the  fending  of  the  Spirit  in  his  plentiful  eftufion, 
which  was  to  be  the  purchafe  of  Chrift's  death,  mould 
be  given  in  anfwer  to  his  inrerceffion,  when  he  entered 
within  the  vail,  John  xiv.  16.  And  the  Spirit  was  to 
make  ufe  of  it  as  an  argument  for  convincing  the  world 
of  the  perfection  and  acceptablenefs  of  Chriit's  facrifice, 
that  Chrilt  was  now  received  and  welcomed  into  heav- 
en. Likewife  the  Spirit  was  to  be  given  only  upon 
Chrift's  ascenfion  to  fupply  the  want  of  his  bodily  pre- 
fence  to  the  church,  as  being  far  better  for  them,  ieeing 
Chriit's  bodily  prefence  could  be  in  one  place  only  at 
once,  but  the  Spirit  is  in  every  place  to  animate  and 
put  life  in  ordinances.  May  the  church  have  this  fruit 
of  Chr ill's  aicenfion  fiill  more  'dnd  more. 

Lord,  though  thou  haft  gone  away  for  neceiTary  ends, 
yet  thy  marriage  contract  with  thy  people,  and  the  love- 
tokens  thou  givelt  them  in  the  facrament,  are  a  fure 
pledge  of  thy  returning  to  pay  them  a  comfortable  vifit 
at  laft,  according  to  that  fweet  word,  John  xiv.  3.  If  I 
go  and  prepare  a  place  for  you,  I  will  come  again,  and  re- 
ceive you  to  myself  that  where  I  am,  there  you  may  be  alfi, 
O  that  I  may  be  one  of  thofe  to  whom  Chriit's  vifir  at 
his  fecond  coming  will  be  joyful  and  comforts  off.  Let 
me  examine  myleif  before  the  facrament,  if  I  b  - 
marks  of  fuch.  Am  1  efpoufed  to  Chrift  I  Have  I  a 
1  2 


102  SACRAMENTAL    MEDITATIONS 

high  efteem  of  the  bridegroom  ?  Have  I  fubfcribed 
the  marriage  contract  and  gone  into  Chrift's  terms  ? 
Do  I  heartily  approve  the  whole  contrivance  of  redemp- 
tion, through  the  furetyfhip  and  rightebufnefs  of  Chrift? 
Have  I  renounced  my  own  righteoufnefs,  my  beloved 
fins,  and  all  Chrift's  enemies  ?  Do  I  mourn  for  the  in- 
juries done  to  Chrift  bv  myfelf  and  others,  and  rejoice 
when  his  intereft  and  kingdom  profper  in  the  world  ? 
Do  I  mourn  for  Chrift's  departure  and  the  withdrawing 
of  his  Spirit  from  ordinances,  or  from  my  own  foul  ? 
Do  1  thirft  for  more  holinefs  in  heart  and  life,  and  for 
greater  conformity  and  likenefs  to  the  glorious  bride- 
groom ?  Then  I  may  expecl  his  vifit  and  return  will 
be  comfortable  to  me,  and  I  may  rejoice  in  the  view 
and  expectation  of  it,  and  ar.fvver  Chrift  when  he  faith, 
Rev.  xxii.  20.  Surely  1  come  quickly.  Amen,  even  Ja, 
come  Lord  Jefus.  Is  my  forerunner  now  gone  away  ? 
Let  me  follow  him  as  clofely  and  fpeedily  as  I  can  ;  let 
me  follow  him  in  the  way  of  faith,  in  the  way  of  obedi- 
ence, in  the  way  of  fufFering,  in  the  way  of  patience, 
prayer,  refignation,  deniednefs  to  the  world,  heavenly 
mindednefs,  &c. 


MEDITATION  XXIII. 

From  Hos.  li.  19.      I ivi 11  betroth  the  e  unto  me  for  ever. 

Abigail  thought  herfelf  highly  honoured,  by  Da- 
vid's propofing  to  match  with  her  :  But  much  more 
honoured  are  we,  apoflate  tinners  of  Adam's  family, 
by  the  eternal  Son  of  God  his  propofing  to  match  with 
us,  and  courting  us  fo  earneftly  ;  when  he  neglected 
angels,  that  feemed  to  be  a  fitter  match  for  him  in  re- 
fpect  of  the  fuperior  dignity  of  their  nature.  Yet  all 
thefe  he  would  pafs  by  and  match  with  worms  !  O 
how  amazing  is  this  ftep,  that  the  heavenly  Bridegroom, 
whole  kingdom  is  mighty,  his  riches  infinite,  and  his 
Scarify  furpaffing  ;  that  he  fhould  chufe  a  bride  natuf- 


SACRAMENTAL    MEDITATIONS.  10S 

ally  polluted,  deformed,  uncomely,  and  black  as  hell  I 
and  that  he  fhould  feek  her  through  a  fea  of  blood, 
through  the  pains  of  death,  the  horrors  of  the  grave, 
and  torments  of  hell  !  And  after  many  flights  and  re- 
fufals,  that  he  (hould  follow  her  in  her  wanderings 
through  the  wildernefs  of  fin,  with  his  charming  invi- 
tations, and  alluring  offers  in  the  gofpe!,  prefenting  her 
with  the  rings  and  bracelets  of  his  precious  promifes 
and  Spirit's  confolations ;  and  all  to  win  her  heart  and 
gain  her  confent  to  him.  How  aftonifhing  is  it  to  fee 
this  glorious  perfon  coming  over  all  objections  from  the 
blacknefs,  guilt,  poverty,  and  unworthinefs  of  the  bride, 
faying,  Though  fhe  be  black,  I'll  make  her  comely 
through  my  comelinefs  put  upon  her  !  Though  fhe 
be  mean,  Fll  make  her  noble  !  Though  a  flave,  1*11 
make  her  free  !  Though  a  fool,  Fll  make  her  wife ! 
Though  bankrupt,  Fll  pay  all  her  debt  !  Come  here, 
law,  juftice,  and  all  her  creditors,  here's  full  fatisfaclion 
for  all  that  is  due  to  you,  take  it,  and  write  her  dif- 
charge  :  Now,  ivho  can  lay  any  thing  to  the  charge  of 
God's  eka,  ChrifFs  bride  :  Behold  God  difplaying  his 
free  love  here  to  the  utmoft  !  He  never  displayed  his 
other  attributes  to  the  utmoft,infinite  wifdom  could  have 
contrived  ten  thoufand  worlds  more  beautiful  than  this, 
and  infinite  power  could  have  produced  them.  But  here 
infinite  love  and  mercy  hath  gone  to  the  utmoft  :  a 
greater  demonftration  of  his  love  Chrift  could  not  give, 
than  by  leaving  heaven,  affuming  a  body,  and  giving 
his  life  for  the  bride,  nay  wading  through  hell  for  her, 
and  in  face  of  all  difcouragements  courting  and  betroth- 
ing her  to  himfeif  for  ever  ! 

After  many  meetings,  treaties,  and  broken  tryfts  with 
fome,  the  bridegroom  is  come  again  to  court  a  bride, 
and  has  fent  his  friend  in  his  name  to  demand  her  con- 
fent, faying,  as  they  did  to  Rebekah,  Gen.  xxiv.  58. 
Wilt  thou  go  with  this  man  ?  Poor  woman,  lad,  la  ft, 
wilt  thou  yield  to  this  glorious  Emmanuel,  many  for- 
mer treaties  have  been  broken  off  by  the  devil,  the 
world,  unbelief,  and  an  ill  heart !     Oh,  will  not  the 


104  SACRAMENTAL   MEDITATIONS. 

long  fpoken  of  match  hold  at  length  !  Minifters,  the 
bridegroom's  friends,  are  doing  their  beft  to  draw  or 
another  meeting  between  parties.  Chrifi:,  I  fee,  is  con- 
tent to  hold  another,  and  it  may  be  the  laft  tryft  he 
will  fet  with  many.  To  fhew  his  earneftnefs,  he  hath 
convened  his  friends,  angeis,  faints,  and  ambafludors,  to 
witnefs  the  fmcerity  of  the  parties  :  he  hath  put  on  his 
fcarlet  robes,  his  garments  dipt  in  blood,  to  win  flnners 
hearts ;  he  hath  brought  the  marriage  contract:,  and 
fpread  it  before  them,  faying,  "  What  think  ye  of  its 
"  articles  and  terms  ?  Are  ye  pleafed  with  them  ?  Are 
"  ye  content  to  break  with  fin  and  all  my  enemies  ? 
"  to  renounce  the  world,  felf-righteoufnefs,  and  all  oth- 
iS  er  lovers  ?  to  fall  in  with  the  felf  denying  way  of  fal- 
"  vation  through  a  borrowed  righteoufnefs  ?  to  accept 
"  of  me  in  all  my  offices  ?  to  live  wholly  upon  your 
"  hufband,  borrow  all  from  him,  and  be  an  eternal 
i(  debtor  to  him  ?  to  make  a  furrender  of  your  foul 
«  and  body  to  him,  and  feal  a  covenant  with  him  at 
"  his  table  ?  Are  you  refolved  to  be  faithful  to  your 
"  hufband,  cleave  to  him  ail  the  days  of  your  life,  and 
•*  be  oft  looking  out  for  his  fecond  coming  ?  And 
"  in  the  mean  time  to  be  oft  commemorating  his  fuf- 
¥  ferings,  conflicts,  conquefts,  and  achievements,  and 
"  for  that  end  to  be  frequently  looking  on  his  picture 
"  in  the  facrament  with  a  believing,  penitent,  and 
"  thankful  heart  ?  Now,  what  is  your  anfwer  ?  Lay 
"  your  hand  to  your  heart." 

Lord,  unworthy  as  I  am,  I  defire  to  go  forward 
through  all  difficulties,  impediments,  and  difcourage- 
ments,  and  fay  with  Rebekah,  when  called  to  anfwer, 
/  will  go  with  the  man  :  And  with  Efther,  i"  will  go  in 
to  the  king  :  Though  I  be  not  worthy  of  him,  yet  he 
is  worthy  to  be  obeyed  that  calls  me  :  Though  he 
hath  no  need  of  me,  yet  I  have  great  need  of  him  : 
Though  my  diftance  be  great,  he  allows  me  to  creep 
nearer  to  him  :  Though  I  cannot  move  of  my  felf,  yet 
he  is  able  to  draw  me,  be  my  clogs  never  fo  great : 
Though  my  motion  be  fraall,  yet  I  will  not  turn  back, 


SACRAMENTAL    MEDITATIONS.  10& 

but  keep  my  face  towards  him,  and  fix  my  eye  on  him. 
As  a  look  hath  brought  healing,  fo  a  look  hath  brought 
ftrength  ;  yea,  though  he  fhould  feem  to  frown  on  me, 
and  chide  me  away  from  him,  yet  like  Jonah,  I  will 
look  again  towards  his  holy  temple  :  Though  I  have  no 
worthinefs  in  myfelf,  yet  he  hath  worthinefs  enough 
for  me  :  Though  I  be  a  black  and  uncomely  bride, 
my  glorious  hufband  can  beautify  me  wiih  his  perfect 
comelinefs  put  upon  me.  Therefore  I  do,  with  all  my 
heart,  accept  of  him  as  my  lord  and  hufband  :  Lord,  I 
make  choice  of  thee,  and  all  that  is  thine ;  for  richer, 
for  poorer  ;  for  better,  for  worfe ;  for  well,  for  woe ; 
for  profperity,  for  adverfity :  I  make  choice  of  thee 
for  all  times  and  conditions,  to  love,  honour,  and  obey 
thee  above  all.  I  renounce  all  other  lords  and  lovers, 
and  will  have  none  but  Chrift  :  I  renounce  my  own 
will,  and  take  thy  will  for  my  law.  I  efteem  thy  pre- 
cepts concerning  all  things  to  be  right,  and  will  hate 
every  falfe  way  :  I  fubmit  to  all  thy  providences  and 
dealings  with  me,  and  am  content  to  take  up  my  crofs 
and  follow  thee,  whitherfoever  thou  goeil :  I  take  thy 
Spirit  for  my  guide,  thy  word  for  my  rule,  thy  glory 
for  my  fcope,  thy  teftimonies  for  my  counfellors,  thy 
prcmifes  for  my  encouragement,  thy  Sabbaths  for  my 
delight,  thy  people  for  my  companions  :  Lord  Jefus,  I 
take  thee  for  my  life,  holinefs  for  my  way,  and  heaven 
for  my  home.  And,  as  I  accept  of  thee,  and  all  that 
is  thine  ;  fo  I  give  up  myftlf  to  thee,  and  all  that  is 
mine,  foul  and  body,  with  all  my  faculties  and  affec- 
tions, fenfes,  and  members,  to  be  thy  agents  and  inftru- 
ments ;  with  ail  my  enjoyments  to  be  employed  for  thy 
ufe  and  fervice. 

/  will  go  with  the  mans  though  I  fee  him  all  over 
wounded,  mangled  and  bleeding  and  his  vifage  marred 
with  the  wounds,  fbripes,  and  blows  which  he  got  from 
men  and  devils.  Nay,  I  fee  him  even  in  this  mangled 
condition,  to  be  fairer  than  all  the  fons  of  men,  and  all 
the  fons  of  God  too;  for  I  fee  him,  wounded  for  my 
tranfgreJJioiiS)  and  bruifedfor  my  iniquities,  that  by  hisjlripes 


106  SACRAMENTAL   MEDITATIONS. 

1  might  he  healed ;  I  fee  him  a  match  every  way  fui table 
for  me,  that  can  fupply  all  my  needs  :  I  am  a  poor  dy- 
ing worm,  but  he  is  a  living  head  that  can  make  me 
live  for  ever :  I  am  a  needy  creature  all  made  up  of 
wants,  but  in  him  doth  all  manner  of  fulnefs  dwell :  I 
want  grace,  but  he  hath  ail  fulnefs  of  grace  fuitable  for 
me  :  I  want  grace  to  believe,  but  he  is  the  author  of 
faith  :  I  want  grace  to  repent,  but  he  is  a  Prince  and 
Saviour  exalted  to  give  repentance  :  I  want  grace  to 
pray,  to  hear,  to  communicate,  to  mortify  fin,  bear  the 
crofs,  refift  temptation,  &c.  but  my  hufband  hath  all 
grace  to  beftow.  O  let  me  be  ftrong  in  the  grace  that 
is  in  Chrift  Jefus. 

O  that  I  had  the  true  marks  of  thofe  who  are  di- 
vorced from  the  law,  and  married  to  Chrift  as  their 
hufband  \  that  I  could  fay,  I  look  upon  all  my  doings 
in  point  of  acceptance  with  God  as  old  rags  \  I  live 
wholly  and  freely  upon  my  hufband,  and  take  all  I 
want  from  him  for  nothing;  I  clothe  myielf  with  his 
righteoufnefs,  and  effay  the  performance  of  every  duty 
in. his  ftrength  \  I  defire  to  live  entirely  upon  his  coft — 
I  have  a  heart  love  to  my  hufband,  and  every  thing 
that  belongs  to  him,  and  a  heart  hatred  to  fin,  and 
averfion  to  every  thing  that  is  injurious  to  him  :  I  am 
defirous  to  pleafe  him  in  all  things  \  and  out  of  regard 
to  his  dying  command,  I  go  to  his  table  to  remember 
his  dying  love,  and  renew  my  marriage  vows  :  I  delight 
in  my  hufband's  company,  and  prefs  for  communion 
with  him  in  all  ordinances.  His  honour  is  always  dear 
to  me,  and  I  am  eafy  about  my  own  honour  and  inter- 
eft  in  refpect  of  his  \  "  let  me  decreafe,  but  let  him  in- 
creafe."  And  in  regard  the  devil  reigns  here,  fin 
abounds,  error  and  corruption  prevail  *,  I  am  well  pleaf* 
ed  with  the  thoughts  of  Chrift's  fecond  coming  to  puil 
down  Satan's  kingdom,  and  to  confummate  the  mar- 
riage with  me,  and  all  that  are  efpoufed  to  him,  and 
fay,  Why  tarry  the  wheels  of  his  chariot  ?  Make  hajle  my 
beloved ;  evenfoy  come  Lord  Jefus.  O  that  all  the  world 
would  love  him,  exalt  him,  and  fubmit  to  him.    Many' 


SACRAMENTAL   MEDITATIONS.  107 

m  different  places  admire  him,  and  fee  matchlefs  charms 
in  him ;  his  name  to  them  is  as  ointment  poured  forth, 
his  garments  fmell  of  aloes,  myrrh,  and  cailia,  they 
have  beheld  his  ftately  goings  in  the  fancluary :  O 
that  all  the  world  might  fo  admire  him,  and  fubniit  to 
him  alfoo 


MEDITATION  XXIV. 

From   Isaiah    hii.    8.      'For  the    transgressions   of  my  people  was  he 
stricken. 

Our  fins  and  tranfgreffions  are  great  and  various, 
and  therefore  our  furety's  fufferings  for  them  were  hea* 
vy  and  manifold ;  he  endured  many  wounds,  bruifes, 
chaftifements,  and  ftripes,  which  fhould  dill  endear  him 
the  more  to  us  ;  for  he  was  wounded  for  our  tranfgref- 
fions >  he  was  bruifed  fir  onr  iniquities  ;  the  chaftifement  of 
our  peace  was  upon  him>  and  with  his  ftripes  we  were 
healed>  ver.  5.  O  who  can  think  on  that  verfe  without 
forrow,  or  fpeak  of  it  without  tears  !  He  was  wounded 
and  bruifed  to  deaths  to  lave  us  from  deadly  wounds 
and  bruifes  :  And  when  dying,  he  left  us  his  portrai- 
ture, with  the  maris  of  his  wounds,  that  we  might  look 
upon  it  at  his  table,  and  mourn  for  our  fins  which  gave 
him  thefe  wounds.  Oh,  can  I  fee  my  dear  Saviour  all 
wounded  and  mangled  by  my  fins,  and  not  be  deeply 
affected  for  the  tranfgreffions  for  which  my  dear  Jefus 
was  ftricken  !  Stricken  he  was  many  ways,  by  many 
hands,  by  many  rods,  by  many  ftripes  :  He  was  ftrick- 
en by  the  hand  of  God,  by  the  hand  of  men,  by  the 
hand  of  devils  :  Stricken  by  the  rod  of  Mofes,  the  rod 
of  juftice,  the  rod  of  the  Jews,  &c.  O  how. early  was 
Jie  ftricken  by  the  ill  ufage  he  met  with  from  men,  be- 
ing thruft  out,  to  be  born  in  a  foul  (table,  and  laid  in  a 
manger  j  and  foon  after  was  he  ftricken  by  the  rod  of 
perfecution  and  banifhment,  be;ng  made  to  flee  his  na- 
tive country  for  fafety  from  Herod.     All  this  he  fuffer- 


103  SACRAMENTAL    MEDITATIONS 

ed  for  us,  becaufe  we  deferved  to  be  deprived  of  ail 
earthly  accommodations  and  comforts,  and  to  be  ban- 
iiliecl  from  God  and  heaven  for  ever. 

He  was  ftricken  by  the  rod  of  poverty,  and  pinching 
ftraits.  Though  he  was  the  King  of  the  univerfe,  and 
poffcfTed  all  the  riches  of  it,  yet  for  our  Jakes  he  became 
j>oor,  that  we  through  his  poverty  might  become  rich,  2  Cor. 
viii.  5.  He  was  not  born  of  a  rich  emprefs,  but  of  a 
poor  virgin  ;  not  in  his  own  houfe,  but  in  another 
man's  :  He  had  no  houfe  nor  foot  of  ground  of  !  b 
own  to  live  or  lodge  in  :  Though  the  foxes  had  holes, 
and  the  birds  nefls,  yet  he  that  created  them  had  not 
where  to  lay  his  head.  His  diet  was  oft  a  feeking,  and 
commonly  very  mean,  barely  bread  and  fmall  fifties. 
He  had  no  money  to  pay  his  tax,  but  mull  borrow  it 
cf  a  fifti  of  the  fea.  He  travelled  ftill  on  foot,  except 
once  he  rode  to  Jerufalem  to  fulfil  a  prophecy  -,  and 
then  he  had  neither  horfe  nor  afs  of  his  own,  but  muft 
borrow  another  man's  afs.  He  had  no  fine  mounting, 
but  the  clothes  of  them  that  followed  him.  He  had 
no  burial  place  of  his  own,  but  was  laid  in  another 
man's  ;  and  all  this  he  fubmitted  to  for  our  fakes.  He 
was  alfo  ftricken  by  the  rod  of  fore  labour  and  toil,  by 
working  at  a  mechanic  trade,  till  he  was  thirty  years  of 
age  ;  therefore  they  faid,  Mark  vi.  3.  Is  not  this  the 
carpenter  ?  Man  having  eaten  the  forbidden  fruit,  was 
doomed  to  fore  labour,  that  he  fhould  eat  his  bread 
with  the  fweat  of  his  brow,  Gen.  iii.  19.  and  to  this 
doom  our  furety  fubmitted  for  us.  Man  broke  God's 
covenant  by  eating  of  the  tree,  therefore  his  furety  muft: 
die  on  the  tree.  Man  idolized  a  tree,  and  preferred 
its  fruit  to  God's  favour,  therefore  his  furety  muft:  la- 
bour in  cutting  and  hewing  trees  moft  of  his  time. 
Man  lived  a  life  of  finning,  and  therefore  Chrift  muft: 
live  a  life  of  labour  and  forrow  ;  he  even  became  a 
man  of  forrows,  Ifa.  liii.  3.  that  we  might  obtain  ever- 
laftmg  joy  and  confolation. 

He  was  ftricken  by  men's  reproachful  tongues,  feoffs, 
and  mockeries,  being  called  a  glutton,  wine-bibber,  de~ 


SACRAMENTAL   MEDITATIONS.  109 

reiver,  Samaritan,  blafphemer,  a  devil,  and  one  in  com- 
pact with  Beelzebub,  the  prince  of  devils.  They  de- 
rided him  in  all  his  offices  \  as  a  prophet,  by  bidding 
him  prophefy  whofmote  him  ;  as  a  prieft,  bidding  him 
fave  himfelf,  fince  he  pretended  to  fave  others  *,  as  a 
king,  by  putting  on  him  a  purple  robe,  a  crown  of 
thorns,  and  giving  him  a  mock  fceptre.  Yea,  he  en- 
dured the  moft  cruel  mockings,  and,  that  in  the  midft 
of  his  fharpeft  fufferings  and  foul-agonies,  when  he 
cried  out  on  the  bloody  crofs,  Eli,  Eli,  &c.  O,  fay 
they,  this  man  calls  for  Elias,  playing  on  the  word  Eli. 
It  was  not  out  of  ignorance  or  miftake  they  faid  fo, 
but  out  of  malice  and  derifion ;  for  they  underftood 
the  Hebrew  language  well  enough,  and  knew  he  called 
on  God,  and  that  Eli  fignirled  my  God.  But,  in  their 
ipite,  they  would  reprefent  him  as  an  idolater ;  and, 
when  dying,  that  he  prayed  not  to  God  but  to  faints 
for  help.  He  was  ftricken  by  the  mod  open  affronts 
and  indignities  from  men,  by  {'pitting  in  his  face,  con- 
demning him  to  die  for  blafphemy  againft  God,  and 
treafon  againft  Crefar :  By  preferring  Barabbas,  a  mur- 
derer, before  him,  and  pofting  him  between  two  thieves. 
Thus  the  King  of  Glory  was  defpifed  and  rejected  of 
man  for  us,  Ifa.  liii.  3. 

He  was  ftricken  by  the  fcourges  of  plaited  cords  on 
his  back,  and  with  the  thorns  they  drove  into  his 
head  :  That  thorny  crown  was  designed  for  torture,  as 
well  as  derifion  ;  for,  if  it  had  been  only  to  mock  him, 
a  crown  of  ftraw  would  have  ferved  the  purpofe  as  well 
as  one  of  thorns.  He  was  ftricken  by  the  pincers  that 
plucked  the  hair  off  his  cheeks  ;  and  by  the  heavy 
;  crofs  tree  laid  on  his  bleeding  fhouiders,  which  he  muft: 
carry  to  Calvary.  He  was  ftricken  with  four  big  iron 
nails  through  his  hands  and  feet,  on  which  his  whole 
weight  muft  hang.  He  was  ftricken  with  a  burning 
heat  and  thirft,  which  the  wrath  of  God  for  our  fins 
created  in  him,  and  dried  him  up  like  a  potfherd  :  This 
made  him  cry  out,  I  thirft,  yet  no  wine,  no  fountain, 
10  creature  that  he  made  muft  relieve  him  at  this  time. 
K 


110  SACRAMENTAL    MEDITATIONS. 

He  was  ftricken  by  a  fpear  thru  ft  into  his  fide  to  let 
out  his  heart  blood,  to  be  Aire  that  ao  life  remained. 
Well,  (faid  our  dying  lamb)  let  my  deareft  blood,  my 
heart-blood,  go  for  tKefe  loft  finners,  that  their  fouls 
may  live  and  fing  for  ever. 

He  was  ftricken  by  the  ungrateful  behaviour  of  his 
own  difciples  to  him  :  By  Judas  his  betraying  and  fell- 
ing him  for  a  fmali  fum,  the  price  of  a  flave  :  By  Pe- 
ter's denying  him,  and  (wearing  he  knew  him  not,  at 
the  temptation  of  a  poor  damfel  :  By  all  of  them  for*- 
faking  him,  and  leaving  him  in  the  midft  of  his  ene- 
mies. Befides  all  this,  he  was  ftricken  in  his  foul,  by 
the  terrible  glittering  fvvord  cf  jufKce,  by  the  curfes  of 
the  law,  by  defertion  from  God,  by  the  vials  of  his 
wrath  poured  out  en  him,  which  made  fearful  bruifes, 
deep  wounds,  and  wide  gafhes  in  his  foul.  Oh,  our 
dear  furety  was  ftricken  till  he  fell  to  the  ground  ;  was 
overwhelmed  with  wrath,  and  covered  with  blood. 
With  thefe  ftrokes  our  mighty  Redeemer  was  thrown 
down,  and  broken  with  breach  upon  breach,  till  all  the 
fea-billows  of  divine  vengeance  went  over  him.  Oh, 
never  was  there  any  forrow  like  my  dear  Saviour's  for- 
row,  which  he  fufFered  when  ftricken  for  my  fins  ! 

Lord,  I  am  aftiamed  of  the  hardnefs  and  unconcern- 
cdnefs  of  my  heart  at  this  moving  fpeftacle  i  O  did  the 
dead  earth  tremble,  the  hard  rocks  rend,  the  graves 
open,  the  heavens  turn  black  at  the  fight  of  a  dying  Jer 
fus,  ftricken  by  the  fword  of  juftice  ?  And  fhali  not 
my  rocky  heart  tremble  and  quake,  rend  and  melt  for 
my  fins,  that  were  the  caufe  of  it  ?  Shall  the  hiftory  of 
Jofeph  in  the  pit  move  me  more  than  that  of  Chrift 
upon  the  crofs  ?  Shall  the  news  of  the  tragical  death  of 
a  friend,  or  the  fufFerings  of  an  acquaintance  among 
the  lurks,  move  me  more  than  the  death  and  fuffer- 
ings  of  the  innocent  Son  of  Cod  on  my  account  ■?  Alas, 
my  heart  of  ftone  will  neither  break  nor  melt,  till 
Chrift  turn  and  look  on  me  as  he  did  on  backfliding 
Peter.  Lord,  one  look  from  thee  can  turn  the  rock  into 
jfanding  water*     One  blink  of  the  Sun  cf  Right  eouf- 


SACRAMENTAL    MEBITATIONS.  Ill 

nefs  can  melt  the  molt  frozen  and  icy  heart  in  the 
world. 

O  how  lovely  is  my  ftricken  and  bleeding  Jefus  : 
Even  when  bleeding  and  mangled  by  my  fin?,  I  fee  him 
to  be  'white  and  ruddy,  and  the  chief/}  among  ten  thoujaniL 
Every  wound  and  ftroke  he  got  doth  flili  beautify  him 
the  more  to  me,  and  make  my  foul  to  cry,  O  my  lov- 
ing and  lovely  Jefus  !  O  how  can  I  fee  htm  fubftituting 
himfelf  in  my  room,  and  making  himfelf  the  butt  of 
the  envenomed  arrows  of  juftice,  and  not  be  raviilied 
with  his  love  to  me,  and  with  the  warmed  affection  to 
him  !  And  at  the  fame  time  filled  with  forrow  for  my 
fins,  which  brought  on  all  his  flrokes  and  wounds  !  Oh 
my  fins  were  the  thorns  that  pierced  his  head,  the  nails 
which  pierced  his  hands,  and  the  fpear  that  pierced  his 
heart.  My  fins  prefled  him  down,  and  made  him  fweat 
.blood  in  the  garden.  My  foul  being  exceeding  finfu), 
made  his  foul  exceeding  forrowful.  May  I  always  hate 
fm3  and  forrow  for  it. 


MEDITATION  XXV. 

From  v>al.  ii.  20.    /  Uvi  h  tie  faith  cf  ffo  Son  of  God,  title  kvta 

,   .'j  and  gave  himself  for  me. 

O  how  deilrable  an  attainment  is  the  exercifc  of  true 
faith  upon  the  great  Saviour  Jefus  Chrilr,  with  an  ap- 
propriating perfuafion,  or  fpecial  application  to  a  man 
himfelf,  fo  as  to  fay,  "  I  believe  and  admire  his  love  to 
•'«  the  elect  in  general,  and  to  me  in  particular ;  I  truft 
€i  him  with  my  foul,  and  my  eternal  falvation  •,  I  em- 
"  brace  him,  and  put  my  whole  confidence  in  feim,  who 
"  loved  me>  and  gave  himfelf  for  me  /"  Surely  this  is  the 
faith,  that  every  one  that  defires  to  obey  that  great  com- 
mandment, I  John  iii.  23.  fhould  aim  at,  and  prefs  for, 
as  a  thing  of  the  lad  moment  and  confequence  :  0 
Lord,  I  believe,  help  thou  tny  unbelief 

Lord,  I  will  not  red  in  a  general  belief  and  perfuU* 


J  12  SACRAMENTAL    MEDITATIONS* 

lion  of  the  mercy  of  God  in  Chrift,  and  of  Chrift*fc 
ability  and  willingnefs  to  fave  all  that  come  unto  him  ;  * 
but  I  will  apply  his  blood  and  righteoufnefs  to  myfelf 
in  particular,  and  reft  on  him  as  one  that  loved  mey  and 
gave  h'nnfelf  for  me.  This  appropriating  faith  is  necef- 
Jary  to  my  ju  ft  in*  cat  ion  ->  for  every  juftified  perfon  ap- 
plies Chrift's  righteoufnefs  to  himfelf,  faying,  as  in  Ifa. 
xlv.  24.  Surely  in  the  Lord  have  I  righteoufnefs.  As  the 
church  in  general  calls  him  the  Lord  our  righteoufnefs ; 
fo  I,  in  particular,  call  him  the  Lord  my  righteouinefs. 
I  make  it  my  daily  practice  to  wrap  up  my  naked  foul 
in  this  robe,  and  live  by  faith  upon  it.  I  make  perfon- 
al  and  particular  application  of  the  remedy  to  my  foul's 
maladies,  and  draw  virtue  from  it.  This  particular  ap* 
propriation  in  the  actings  of  faith,  is  moft  needful  for 
clearing  up  a  believer's  evidences,  and  for  filling  the  foul 
with  joy  and  peace  in  believing  \  for  overcoming  the 
fears  of  death,  and  giving  comfort  at  a  dying  hour. 
And  particularly,  it  contributesjgreatly  to  the  foul's  com- 
iortab'e  approach  to  the  holy  table  of  the  Lord,  when 
it  can  fay,  "  I  receive  a  crucified  Chrift  as  my  Saviour  \ 
S{  I  go  to  him  as  one  who  loved  me,  and  gave  himfelf 
iC  for  me  ;  I  take  the  fymbols,  and  feed  upon  his  body 
"  as  broken  for  me,  and  on.  his  blood  as  fhed  for  me  ; 
r-:  and  I  accept  of  thefe  as  an  earneft  and  pledge  of  my 
M  living  and  feafting  with  my  Saviour  for  ever." 

A  crucified  Chrift,  with  all  his  purchafe,  is  offered 
to  all  the  hearers  of  the  gofpel  :  For  Chrift  in  the  word, 
and  by  his  minifters  in  the  gofpel-offer,  fpeaks  to  all 
and  every  one  of  them  ;  yea,  fpeaks  to  every  {inner, 
man  and  woman  in  particular,  as  though  he  called  them 
by  name  and  furname.  And  every  man  is  bound  to 
take  the  call  and  offer  home  to  himfelf,  as  if  he  were 
fo  named,  and  believe  that  Chrift  ftands  at  his  door 
and  knocks,  faying,  if  you  or  any  man  i\  ill  open  to  me, 
I  will  come  in.  The  promt fe  is  to  you>  and  to  all  that  are 
afar  eff ;  even  to  all  the  ends  of  the  earth,  and  to  the 
ftout-hearted  ;  to  all  the  fons  of  men,  to  every  creature, 
to  them  that  have  no  money,  to  the  poor,  maimed, 


SACRAMENTAL    MEDITATIONS.  113 

blind,  naked,  wretched,  and  miferable,  and  to  whofo- 
ever  will  come,  21?  you  is  the  word  of  this  falvation  fent. 
Chrift  doth  befeech  you  to  be  reconciled,  and  to  beware 
of  coming  fhort  of  the  promife,  by  unbelief  5  fuch  a 
promife  as  that,  Whofoever  believcth  in  the  Son  fhall  not 
perijhy  but  have  eternal  life  :  And  that,  Him  that  cometh  to 
me,  I  will  in  no  wife  cajl  out:  Befides  many  others  ; 
John  iii.  16. — vi.  37.  Rev.  iii.  17,  18,  20 — xxii.  17. 
Prov.  viii.  4.  Ifa.  xlv.  22. — xlvi.  12. — lv.  1.  Mark  xvn 
15.  Luke  xiv.  21,  22,  23.  Acls  ii.39. — iii.  26 — xiii. 
26.  47.  2  Cor.  v.  20.  Heb.  iv.  1. 

Now,  feeing  the  gofpei  call  and  offer  is  given  to  ev- 
ery one,  faith,  which  is  the  echo  of  the  gofpei  call, 
muft  needs  receive  an  offered  Chrift,  and  falvation 
through  him,  with  particular  application  to  the  foul 
that  believes.  As  Chrift  offers  himfelf,  and  his  pur- 
chafe,  to  every  foul  in  particular;  fo  faith  appropriates 
Chrift  to  the  foul  itfelf  in  particular.  And  indeed,  the 
life  and  fvveetnefs  of  faith  lies  in  this  appropriation  and 
applicatory  ac~l,  when  the  foul  is  helped  to  fay  with 
Thomas,  Thou  art  my  Lord,  and  my  God :  and  with  the 
fpoufe,  My  beloved  is  mine,  and  I  am  his  :  and  with  Da- 
vid, Thou  art  my  rock,  and  the  God  of  my  falvation.  Un- 
belief would  tempt  me  to  put  away  the  gofpei  offer  from 
me,  faying,  it  doth  not  belong  to  me,  I  am  not  elected, 
nor  defigned  to  fhare  of  ChrifVs  purchafe  :  he  did  not 
love  me,  nor  die  for  me.  But  in  regard  fecret  things 
belong  to  God,  my  falvation  is  at  flake,  my  need  of  a 
Saviour  is  unfpeakable,  and  the  offer  is  made  to  me  ;  I 
have  no  time  to  loofe  in  difputing  with  the  devil  and 
unbelief,  but  I  will  go  to  Chrift  on  the  ground  I  have. 
He  tells  me  he  came  to  fave  fnners,  I  am  fure  that  is 
my  name  \  he  loved  enemies,  that  is  my  name  •,  he  re- 
ceived gifts  for  the  rebellious,  that  is  my  name ;  and 
now  I  hear  the  mailer  calling  and  inviting  me  in  par- 
ticular :  Therefore,  in  fpite  of  the  devil  and  unbelief, 
and  all  my  guilt,  I'll  go  forward,  and  accept  of  Chrift 
as  my  Saviour  and  my  King  ;  I'll  truft  him  with  my  fal- 
vation, and  believe  he  loved  -me,  and  gave  himfelf  for 


114  SACRAMENTAL    MEDITATIONS. 

vile  and  guilty  as  I  am.  This  effay  to  believe,  Lord,  £ 
make  in  thy  firength,  and  in  obedience  to  thy  com- 
mand :  Bur,  oh  !  my  mints  are  weak  and  fecklefs  !  It 
is  only  the  Spirit  enlightening  my  mind,  and  opening 
up  the  gofpel  call  and  prcmife  to  me,  faying,  To  you  is 
the  word  of  this  falvation  fent  ;•  that  determines  me  to 
snake  particular  application  of  thy  love-offer,  by  an  ac- 
ceptable appropriating  faith  :  Let  my  help  come  from 
thee. 

O  Lord,  my  fins  are  great  and  numerous  ;  but,  fhould 
I  add  to  them  this  fin  of  refusing  the  remedy,  and 
putting  away  Chrift's  love  and  blood  offered  to  me  in 
the  gofpel,  this  would  be  greater  than  all  the  reft ;  for 
fo  I  would  bring  not  only  my  own  blood,  but  the  guilt 
of  the  blood  of  God  upon  my  head.  This  I  dare  not 
do  :  now  my  foul  is  at  the  (lake,  now  the  remedy  is  in 
my  offer,  my  need  of  it  is  great,  I  cannot  delay  doling 
with  it,  yet  a  little  while  and  my  opportunity  is  gone* 
and  I  muft  change  my  dwelling  for  ever ;  and  how  can 
I  go  any  where  without  my  Saviour  ?  Chrift  I  muft 
have  to  teach  me,  to  j u ft i f y  and  fanclify  me,  none  ejfe 
can  do  it,  on  him  all  my  help  is  laid.  How  fhall  I  go 
to  a  communion  table  without  him  ?  How  will  I  go  to 
■death  wirhout  him  ?  How  will  1  go  to  a  judgement  feat 
without  him  ?  Lord,  my  cafe  is  defperate  without  thee  ; 
wherefore  I  accept  of  thy  offer,  I  believe  thy  love,  I 
truft  in  thy  merits,  I  apply  thy  blood,  I  appropriate  thy 
purchafe,  and  cry,  My  Lord,  and  my  God.  I  confide  in 
a  fin-pardoning  God,  and  reft  on  his  promife  to  me, 
through  Chrift's  blood  and  merits,  for  life  and  falva- 
tion. And  though  clouds  arife,  and  he  fheuld  threat- 
en even  to  flay  me,  yet  I  will  truft  in  him  as  one  that 
loved  me3  and  gave  himfelf  for  me. 

Object.  But  doth  not  the  calling  finners  to  fuch  ap- 
propriating acts  of  faiths  encourage  the  prefumptuous 
confidence  of  hypocrites  to  call  God  their  God,  like 
Balaam,  Numb.  xxii.  18.  and  to  continue  in  fin  ?  Anfvj. 
No  ;  thefe  gofpel  calls  do  encourage  finners  to  love 
Rod,  to  repent  ?,nd  h^ve  their  fins  ;  for,  till  we  believe., 


SACRAMENTAL   MEDITATIONS.  H$ 

and  tafte  fomething  of  God's  love  to  us,  we  cannot  love 
him,  nor  turn  to  him,  i  John  iv.  19.  We  laved  hlm^  be- 
caufe  he  firjl  loved  us.  And  the  abufe  or  prefumption 
of  hypocrites  mull:  not  hinder  the  publifhing  of  free 
gofpel  offers  and  promifes. 

Again,  the  appropriating  faith  of  believers  humbles 
the  creature,  deftroys  feif-confidence,  purifies  the  heart, 
draws  forth  the  foul  in  love  to  God,  and  hatred  to 
fin :  Whereas  the  prefumption  of  hypocrites  hafs  no 
fuch  effects. 

It  is  the  duty  then  of  every  man,  that  hath  ChriiYs 
love  offers  tendered  to  him  to  repent  and  believe  the 
gofpel,  to  fee  his  loft  ftate  in  Adam,  and  his  need  of 
Chrift,  to  be  well  pleafed  with  his  gofpel  device,  re- 
ceive Chrift  in  all  his  offices,  to  truft  in  him  as  his  Sa- 
viour, and  thereupon  believe  that  his  fins  are  forgiven 
through  Chrift's  blood  ;  and  fo  perfuade  and  affure 
kimfelf  that  Chrift  is  his,  that  he  died  for  him^  and 
that  he  fhall  have  life  and  falvation  through  him.  This 
perfuafion  and  affurance  being  moft  neceffary  to  the 
fpiritual  life,  it  is  the  great  duty  of  every  one  to  prefs 
forward  in  the  acts  of  faith,  until  they  attain  it,  faith 
being  ftill  weak  and  lame  without  it.  But  feeing  many 
believers  have  it  not  always,  through  prevailing  doubts 
and  unbelief,  it  mull  furely  belong  more  to  the  perfec- 
tion of  faith,  than  to  the  effence  of  it  :  Their  cafe  is 
like  that  of  a  fhipwrecked  man  that  has  got  hold  of  a 
plank,  he  believes  the  plank  is  furEcient  to  bear  him 
up,  and  keep  him  from  finking,  but  the  blowing  ftorm^ 
and  his  own  weaknefs,  make  him  doubt  if  his  grip  be 
faft  enough  to  hold  by  it.  Indeed,  Lord,  if  thou  didft 
not  take  farter  grips  of  me  than  I  do  of  thee,  my  weak 
and  flippery  fingered  faith,  would  foon  let  thee  go  ; 
but  I  truft  not  in  my  faith,  but  in  thy  faithfulnefs  ;  I 
truft  not  in  my  promifes  to  thee,  but  in  thine  to  me  ^ 
that  thou  wilt  never  leave  me,  nor  forfake  me.  Lord, 
do  as  thou  haft  faid  5  be  it  to  me  according  to  thy  word, 


116  SACRAMENTAL    MEDITATIONS 

MEDITATION  XXVI. 

From  I  John  iv.  19.      We  love  him>  because  be  first  loved  us. 

No  reafon  can  we  give  why  God  loved  any  of  Ad- 
am's race,  but  only  becaufe  he  loved  us  :  But  good  rea- 
fon can  be  given  why  we  love  God  ;  both  becaufe  he 
he  is  infinitely  lovely  in  himfelf,  and  becaufe  he  firft 
loved  us,  and  before  we  had  any  thoughts  of  love  to 
him.  O  what  is  our  love,  but  a  fmall  ftream  that  flows 
from  and  returns  again  to  the  ocean  of  his  love  !  God's 
love  to  us  is  the  fource,  the  incentive,  the  motive,  and 
moral  caufe  of  our  love  to  him.  We  can  never  love 
God,  until  fome  rays  of  his  everlafting  love  break  out 
to  us ;  for  confcience  of  guilt,  and  fears  of  wrath,  do 
rather  incline  us  to  hate  him,  and  flee  from  him  as  an 
enemy,  than  to  love  him,  and  draw  near  to  him  :  But 
the  breaking  out  of  the  beams  of  God's  ancient  and 
preventing  love  to  us  in  Jefus  Chrift,  makes  way  for 
breaking  the  enmity  of  our  hearts,  and  bringing  in  the 
heavenly  fire  of  love  to  him.  The  ferious  consideration 
of  God's  eternal  free  love  to  us,  poor,  wretched,  and 
unlovely  creatures,  and  his  loving  us  at  fuch  a  rate,  as 
to  feek  and  court  oar  love  at  the  expenfe  of  his  Son's 
blood,  is  the  moft  powerful  motive  in  the  world  to  en- 
gage and  draw  out  our  love  to  him ;  and  the  more  we 
have  of  the  faith  or  feelings  of  this  love,  the  warmer 
ftill  will  our  love  to  him  be.  God's  redeeming  love 
difplayed  to  men  doth  obfcure  all  the  feeming  glories 
of  this  world,  as  much  as  the  meridian  fun  doth  darken 
candles  or  frnaller  fires  y  and  foon  convinces  us,  that 
there  is  nothing  that  deferves  our  affeclions  but  God 
and  Chrift.  No  man  that  ever  tailed  the  fweetnefs, 
but  finds  his  heart  warmed  with  love  to  him  again.  A 
forgiven  foul  cannot  read  his  pardon  but  with  tears  of 
love  and  joy  ;  and  ftill  there  is  much  love  where  much 
is  forgiven.      We  love  him>  becaufe  he  firjl  loved  us. 

Lord,  at  thy  call,  I  go  to  thy  table  to  admire  and 


SACRAMENTAL    MEDITATIONS.  117 

give  thanks  for  God's  preventing  love  vented  to  man 
in  the  councils  of  peace,  the  covenant  of  redemption, 
in  the  incarnation,  the  death,  the  blood,  and  rlghteouf- 
nefs  of  our  God  Redeemer.  O  amazing  love  !  I  ad- 
mire it  in  the  antiquity  of  it :  God's  love  is  from  ail 
eternity ;  his  thoughts  were  long  let  upon  man  before 
he  had  a  being.  I  admire  the  freenefs  and  undeferv- 
ednefs  of  this  love  ;  there  was  nothing  in  man  to  en- 
gage his  love  \  he  faw  nothing  in  him  but  poverty* 
debt,  irnpotency  and  deformity  ;  yea,  man  was  fo  far 
from  deferving  any  love  from  God,  that  he  deferved 
all  hatred,  as  being  loathfome  and  full  of  enmity  ;  hav- 
ing razed  out  the  image  of  God,  and  got  Satan's  fet  up 
in  its  room  !  Yet,  even  then,  God  loved  him  fo,  as  to 
give  his  deareft  beloved  Son  to  die  for  him ;  O,  did 
God  love  man  when  utterly  unworthy  of  his  love  !  and 
fhall  not  we  love  God,  who  infinitely  deferves  all  our 
affe&ion,  as  being  in  himfelf  entirely  amiable,  and  al- 
together lovely ;  and  likewife  as  affectionate  to  us,  as 
he  is  lovely  in  himfelf !  Lord  Jefus,  I  admire  the 
ftrength  and  ardency  of  thy  love  !  Many  waters  of  af- 
fliction did  not  quench  it,  and  the  floods  of  wrath  that 
went  over  thee  could  not  drown  it  !  Strong  was  that 
love  that  made  thee  engage,  and  carried  thee  through 
in  fufFering  the  pains  both  of  the  firft  and  fecond  death 
in  our  ftead  I  Oh,  I  am  afhamed  and  afHicled  for  my 
little  love  to  thee  !  I  marvel  at  the  conflancy  and  fled- 
faftnefs  of  thy  love,  that  it  continues  Arm  to  thy  peo- 
ple from  everlafting  to  everlafting  :  and  that  it  is  never 
altered  by  all  the  unkind  returns,  provocations,  and  in- 
gratitude thou  meeteft  with  from  them.  I  wonder  at 
the  fruits  and  effects  of  thy  love  !  O  how  great  !  how 
fweet !  how  numerous  !  Who  can  value  or  fet  them 
forth  :  Such  as,  "  quenching  the  fire  of  juftice,  dif- 
k  arming  the  law  of  its  curfes,  bruifing  the  ferpent's 
"  head,  paying  believer's  debt,  obtaining  for  them  re- 
",generation,  pardon  of  fin,  peace  with  God,  peace 
H  with  confcience,  peace  with  angels,  adoption  into 
w  God's  family,  j unification,  fanctification,  ail  the  gra- 


118  SACRAMENTAL    MEDITATIONS. 

u  ces  of  the  Spirit,  audience  of  prayer,  growth  in  grace, 
u  comfort  in  affliction,  a  bleffing  on  all  providences, 
"  perfeverance  in  holinefs,  the  miniftry  of  angels,  vic- 
u  tory  over  death,  a  happy  refurreclion,  acquittance  at 
u  the  tribunal,  the  beatific  vifion,  and  everlafting  life  P* 
Who  can  declare  the  loving  kindnefs  of  the  Lord  ? 
Who  can  utter  his  mighty  acts  ?  Who  can  (hew  forth 
all  his  praife  ?  I  may  fooner  fathom  the  depth  of  the 
fea,  the  breadth  of  the  earth,  or  the  height  of  heaven, 
than  meafure  the  love  of  God  in  Chrilt,  for  it  paffeth 
knowledge  ! 

O,  how  little  do  we  love  him,  that  loved  us  firft,  and 
loved  us  at  fuch  a  rate  !  Nay,  how  unthankful  are  we 
for  ail  the  inftances  and  fruits  of  this  matchlefs  love  ! 
How  unkind  are  the  returns  we  make  to  him  for  it ! 
Be  ajionijhed,  0  ye  heavens,  at  this,  and  be  horribly  afraid, 
at  the  ingratitude  of  men.  How  little  do  we  think  on 
redeeming  love,  and  upon  the  propitiation  provided  by 
God  for  our  fins !  How  little  do  we  fpeak  of  this  love, 
or  recommend  it  to  ikofe  who  know  it  not !  How  do 
the  fmall  trifles,  and  little  nothings  of  this  world  get 
more  room  in  our  hearts,  thanChrifYs  glorious  purchafe ! 
How  little  pains  are  we  at  to  fecure  an  ratereft  in  the 
bleffed  fruits  of  his  love  !  How  unwilling  are  we  to 
go  into  the  terms  of  redeeming  love,  to  renounce  a 
covenant  of  works,  felf-righteousnefs,  darling  fins,  be* 
loved  idols,  &c.  How  averfe  are  we  to  renounce  the 
world,  deny  felf,  and  to  be  debtors  wholly  to  free  grace  ! 
How  inclinable  are  we  to  fatisfy  conference  after  com- 
miffion  of  fin,  by  our  own  doings,  confeffions,  mourn- 
ings, refolutions,  &c.  without  going  to  the  propitiation 
provided  by  the  love  of  God  !  How  great  is  the  liking 
we  have  to  fin  that  killed  the  Lamb  of  God  !  How  can 
we  fay,  we  love  God  that  loved  us  fir ft ,  when  we  hug 
his  enemy  in  our  bofom  !  O  that  my  head  were  waters^ 
and  my  eyes  a  fountain  of  tears,  that  I  might  weep  day  and 
night  for  the  ungrateful  requitals  of  the  fons  of  men 
for  the  preventing  love  of  God  in  Chrift,  and  the  ama* 
sing  inftances  of  it ! 


SACRAMENTAL    MEDITATIONS.  119 

O  that  I  could  fay  on  good  ground,  and  from  the 
bottom  of  my  heart,  I  love  him  that  firft.  loved  me. 
Surely  a  fincere  love  to  God  and  Chrift  would  be  a  fure 
evidence  of  God's  eternal  love  to  me  !  O  that  I  had 
the  marks  of  this  love,  and  could  lay,  "  My  medita- 
tions of  him  are  fweet .:"  I  place  my  happinefs  in  his 
favour,  and  the  comfort  of  all  ordinances  in  his  pres- 
ence:  I  rejoice  in  the  flourifhing  of  his  kingdom, 
and  abhor  every  thing  that  is  injurious  to  him  :  1  ef- 
teem  Chrift  the  Mediator  and  gift  of  God,  as  moft  pre- 
cious, with  every  thing  that  belongs  to  him  ;  I  fall  hear- 
tily in  with  the  device  of  redeeming  love  for  faving 
ilnners,  and  ftudy  the  life  of  faith  on  the  Son  of  God. 
I  renounce  my  own  righteoufnefs  and  ftrength,  and  de- 
fire  always  to  fay,  7>z  the  Lord  J  ejus  have  I  tny  righteouf- 
nefs and  Jlrength,  Were  this  the  language  of  my  iiearr, 
J  might  appeal  to  himfelf,  and  fay,  Thou  that  knoiuejl  all 
things,  knoiveji  that  I  love  thee,  and  defire  to  render  thee 
love  for  love. 

It  would  be  a  great  fliame  for  believers,  if  they  did 
not  love  him  that  firft.  loved  them,  when  they  were  en- 
emies to  him  !  Surely  they  cannot  be  believers  with- 
out love  to  him.  O  for  greater  and  warmer  love  to 
him  that  firft  loved  us !  Love  is  the  great  qualifica- 
tion of  the  faints  above ;  the  more  love  we  have,  the 
liker  heaven  we  are,  and  the  meeter  to  dwell  in  it. 
Were  it  pcffible  there  could  be  a  man  in  heaven  with- 
out love,  he  would  reckon  the  place  a  hell,  and  the 
work  a  torment  to  him.  It  is  love  that  make?  a  fpirit- 
ual  and  heavenly  work  delightful ;  hence  love  is  faid  to 
be  the  fulfilling  of  the  law.  If  the  love  of  God  be  in 
fhe  heart,  the  law  of  God  is  there  alfo,  and  the  foul  is 
inclined  to  all  holy  obedience.  O  may  the  love  of  God 
in  Chrift  conftrain  me  to  live  to  him  that  died  for  me. 
Have  I  feen  the  aftonifhing  love  of  God  in  parting  with 
his  dear  Son  to  fave  me  ?  O  let  that  love  conftrain  me 
to  part  with  all  my  fins  and  idols  for  him.  Have  I 
feen  the  dear  Son's  amazing  love  in  bleeding  to  death 
on  the  curfed  tree^  to  fave  me  from  lying  in  hell  for  cv- 


1'20  SACRAMENTAL    MEDITATIONS. 

isr  ?  O  let  me  never  again  wittingly  walk  in  the  road 
that  leads  to  it.  Have  I  feen  him  flruggling  in  an 
agony  to  open  heaven's  gates  for  me  ?  O  let  me  never 
turn  my  back  on  heaven,  and  tell  him  thereby  he  might 
have  faved  his  labour.'  O  let  his  boundlefs  love  warm 
my  heart  more  and  more  with  love  to  him  !  May  the 
charms  of  his  love  triumph  over  all  the  charms  of  fin's 
pleafures  and  Satan's  devices,  and  kindle  fuch  a  fire  of 
love  in  my  heart,  as  will  burn  up  all  my  lufts  like  ftub- 
ble.     Amen. 


MEDITATION  XXVII. 

From  Psalm  cxxvi.  5.      Tfey  that  foiv  in  tears  >Jha!l  reap  in  joy. 

The  fowing  time  of  God's  people  is  all  here,  but 
their  reaping  time  is  but  partly  here,  and  far  more  ful- 
ly hereafter.  Here  they  fow  very  much  in -tears ;  there 
is  need  for  it:  this  feed-time  is  the  moft  promifing  of 
any.  Men  love  a  dry  feed-time,  b«t  God  loves  wet 
feed-times  be  ft  5  a  wetibwing-time  dothpromifea  har- 
veft  of  joy,  whereas  a  dry  one  portends  a  harveft  of  for- 
row.  Wo  to  them  that  laugh  ncnu,  they  Jhall  weep.  If 
men  do  not  begin  with  tears,  they  (hall  end  with  them  ; 
if  they  w^ep  not  now,  they  fhall  weep  and  wail,  and 
gnafh  their  teeth  hereafter.  Godly  weeping  is  a  good 
fign  of  fpiritual  life.  If  a  child,  when  born,  was  heard 
to. cry,  it  is  reckoned  a  legal  proof  of  its  living  ;  but  if 
not,  it  is  accounted  ftill-born  or  dead.  Alas,  the  num- 
ber of  ftill-born  children  in  the  church  is  great !  few 
are  heard  cry  or  feen  weep,  in  a  godly  fort,  if  compared 
with  thofe  who  do  not*  There  be  many  who  pour  euit 
tears  on  worldly  occafions,  but  few  on  fpiritual  ac- 
counts. If  a  child  die,  we  can  mourn  and  weep  over 
him,  but  who  mourns  for  Chrift  as  for  an  only  fon  ? 
Who  weeps  for  fin  that  pierced  him  ?  Oh,  how  little 
are  we  affected  with  the  fufferings  of  our  dear  Redeem- 
er !     Our  ears  are    fo  accuftomed  to  the  hearing   of 


SACRAMENTAL    MEDITATIONS.  121 

Chrift's  love,  his  agonies,  his  wounds,  his  blood,  his 
death,  that  they  are  become  words  of  a  common  found, 
and  make  little  impreflion  on  us,  though  they  be  the 
moft:  awful  and  moving  things  tha:  ever  the  world  heard 
of.  Thou,  Lord,  art  prefent  at  facraments,  thou  ob- 
ferveft  our  tears,  and  corned  with  thy  bottle  to  receive 
and  preferve  them  ;  but,  oh,  how  empty  is  it  of  tears, 
for  the  moft  part,  of  gofpel  hearers  !  and  how  few  are 
the  tears  which  are  dropt  in  it  by  communicants  them* 
felves  ! 

Lord,  I  am  afhamed  of  the  hardnefs  and  unconcern- 
ednefs  of  my  heart,  and  the  woful  drynefs  of  my  eyes  ! 
Shall  the  rocks  about  Jerufalem  rend  fooner  at  Chrift's 
fufferiags  than  my  rocky  heart  ?  Shall  otlurs  weep 
and  fow  in  tears,  when  Chrift's  wounds  and  blood  are 
fet  before  them,  and  I  continue  ftupid  and  hardened  ? 
Shall  the  hiftory  of  Jofeph  in  the  pit,  move  my  heart 
more  than  that  of  Chrift  upon  the  crofs  ?  Lord,  look 
upon  my  ftony  heart  with  pity,  look  it  into  ftreams  of 
penitential  tears  ;  give  me  fuch  a  look  as  thou  gaveft 
Peter  when  he  denied  thee  ;  a  look  that  may  caufe  me 
to  weep  and  weep  bitterly  at  the  remembrance  of  my 
{ins  that  pierced  thee.  If  I  have  not  openly  denied  my 
Saviour,  furely  I  have  fhamefully  forgot  him,  and  for- 
faken  him  in  my  heart  :  I  have  had  a  deep  hand  in  all 
his  iufferings.  When  my  dear  Lord  was  in  the  garden 
fweating  blood,  neither  Jew  nor  Gentile,  Judas  nor 
Pilate,  were  there  to  caufe  it  :  but  oh,  my  unbelief,  my 
pride,  my  carnal iry,  my  hypocrify,  my  finful  words  and 
actions  were  there,  and  with  their  weight  preffed  him 
to  the  ground,  and  brought  that  fearful  agony  and 
fweat  upon  him.  My  •diffimulation  was  the  tractor's 
kifs,  my  ambition  the  thorny  crown,  my  drinking  up 
iniquity  like  water,  the  portion  of  gall  and  vinegar; 
my  want  of  tears  caufed  him  to  fhed  both  tears  and 
blood  :  my  forfaking  God  made  him  to  be  forfaken  of 
God  ;  my  foul's  being  exceeding  guilty  made  his  foul 
exceeding  heavy  !  Oh,  what  means  then  the  hardnefs 
of  my  heart,  and  drynefs  of  my  eyes,  when  thefe  things 
L 


122  SACRAMENTAL    MEDITATIONS. 

are  fet  before  me  !  Is  it  that  weeping  is  defigned  for 
me  hereafter,  where  tears  fhall  never  be  dried  up  ? 
Lord,  fave  me,  for  Chrift's  fake,  from  hell's  tears,  and 
give  grace  to  prevent  them  by  fowing  tears  now  in  the 
proper  feafon. 

So  long  as  I  am  in  the  valley  of  tears,  there  are  ma- 
ny reafons  for  fowing  the  feed  of  tears.  I  fee  many 
grounds  for  them,  may  a  glance  of  them  be  a  means  of 
melting  my  heart,,  and  filling  my  eyes  with  tears. 
Tears  for  my  woful  apoftacy  from  God  in  Adam, 
whereby  I  am  banifhed  from  God,  have  loft  his  image 
and  countenance,  and  am  fallen  under  his  wrath  and 
curfe.  Tears  for  the  woful  corruption  of  my  nature, 
my  enmity  againft  God,  and  the  manifold  plagues  of  my 
heart,  as  atheifm,  ignorance,  pride,  unbelief,  hardnefs, 
hypocrify,  formally,  &c.  Tears  for  the  fins  of  my 
life,  open  and  fecret,  of  omiflion  and  commiffion,  of 
light  and  ignorance,  which  are  more  in  number  than 
the  hairs  of  my  head,  and  many  of  them  very  heinous 
becaufe  of  feveral  aggravations  ;  of  all  which  I  may 
have  an  affccYing  view,  by  reading  our  Larger  Cate- 
chifm  upon  the  ten  commandments.  Tears  upon  the 
remembrance  of  Chrift's  love,  in  fuffering  and  dying 
in  my  room,  to  wain,  away  my  fins  and  fave  me  from 
hell.  Surely  the  thoughts  of  this  love  may  inflame  the 
ccldeft  breaft,  melt  the  hardeft  heart,  and  make  the 
drieft  conftitution  run  down  with  tears.  It  was  this 
that  made  Mary  Magdalen's  eyes  gufh  out  fo  plentiful- 
ly with  tears  of  love  and  joy,  as  were  enough  to  wafh 
her  Saviour's  feet.  Tears  for  the  abufe  of  God's  fa- 
therly goodnefs,  mercy,  and  patience  towards  me,  a 
iinful  hell  deierving  creature.  This  confederation, 
melted  the  Prodigal's  heart,  and  made  him  cry,  Father, 
I  have  finned  agairfl  heaven ,  and  in  thy  fght,  and  am  no 
nw'e.  worthy  to  he  called  thy  Jon.  David's  undeferved 
kindnefs  made  even  a  hard  hearted  Saul  to  lift  up  his 
voice  and  weep,  and  will  not  God's  kindnefs,  which  is 
infinitely  greater  and  freer,  make  me  drop  fome  fi'ent 
tears  at  his  holy  table  ?     Tears,  becaufe  of  the  frowns 


SACRAMENTAL    MEDITATIONS.  123 

of  my  heavenly  Father,  the  tokens  of  his  difpleafure, 
liis  chaftifements,  and  even  his  chidings,  and  ihaking 
the  rod  at  me  :  fhefe  will  melt  the  heart  of  a  child, 
whofe  nature  is  kindly  and  ingenuous,  while  the  ftub- 
born  will  ftand  it  againft  many  ftrckes.  David,  though 
a  man  of  the  greateft  valour  againft  his  enemies,  yet, 
when  he  faw  God  was  angry  vvirh  him  in  Abfalom's  re- 
bellion, he  wept  like  a  child  before  the  enemy  while 
going  up  Olivet,  2  Sam.  xv.  30.  and  feemed  to  have  no 
courage  at  all.  Again,  I  ought  to  low  in  tears  for  the 
dishonours  done  to  God  by  the  fins  of  others,  and  es- 
pecially when  damnable  hereiies  and  blafphemies  afe 
vented  againft  God.  And  like  wife  tears  for  the  mi  To- 
ries and  perifhing  condition  of  ethers.  And  efpecialiy 
tears  of  fympathy  with  God's  people  in  affliction.  For 
I  read  of  Chrift  himfelf,  David,  llezekiah,  Joflah,  Jer- 
emiah, and  other  faints  fowing  fuch  tears.  Well  then 
may  this  world  be  called  a  valley  if  tears. 

Befides  all  thefe,  it  is  well  pleallng  to  God  when 
Chriftians  fow  tears  of  tendernefs  in  renewing  covenant 
with  him,  in  prayer,  in  hearing  the  word,  in  commit* 
nicating  and  commemorating  the  death  and  fullering*; 
of  Chrift  for  their  fins.  This  lait  is  a  fpecial  feafon 
for  fowing  tears,  according  to  Zech.  xii.  10.  O  fhall 
Chriftians  be  more  fparing  of  their  tears  for  Chrift, 
than  Chrift  was  of  his  blood  for  them  ?  We  cry  out 
againft  the  Jews  and  Romans  as  hard  hearted  men  for 
piercing  Chriit,  and  being  unconcerned  at  his  fufTer- 
ings.  But  what  fofter  are  our  hearts,  if  we  can  fee 
how  our  fins  puts  him  to  death,  and  not  be  grieved  nor 
weep  ?  Lord,  fend  thy  Spirit  to  touch  my  heart,  and 
then  it  will  melt  into  a  ftream  of  tears  for  iin,  that 
curfed  thing  that  butchered  the  Lamb  of  God.  O  let 
this  be  my  weeping  time,  and  feed  time  of  tears,  that 
hereafter  I  may  reap  in  joy.  Alas,  my  feed  time  is 
fcrimp  and  infignificant,  O  let  not  my  harveft  be  pro- 
portioned to  it.  Lord,  though  I  have  not  tears  enough 
with  Mary  to  wafh  thy  feet,  yet  thou  haft  blood  enough 
to  wafh  my  feet,  my  heart,  my  hands,  my  tears,  and  ail 


124  SACRAMENTAL    MEDITATIONS. 

my  duties,  "and  to  make  me  and  them  acceptable  and 
favoury  to  God,  fo  that  I  may  reap  in  joy  with  his  peo- 
ple above,  and  ftand  there  as  a  monument  of  free  grace 
for  ever. 

Many,  after  fo.wing  the  precious  feed  of  tears  at 
communion  feafons,  have  even  had  their  reaping  times 
here  below,  as  an  earneft  and  firft  fruits  of  the  full  har- 
veft  above.  Lord,  make  me  acquainted  both  with  the 
lowing  and  reaping  of  penitent  believers  in  this  world, 
that  I  may  have  good  hope,  through  grace,  of  fharing 
with  them  in  the  harveft  of  glory  hereafter,  even  the 
full  enjoyment  of  God  in  heaven,  eternal  communion 
with  the  glorious  Trinity,  with  the  faints  and  holy  an- 
gels. Let  me  know  what  it  is,  after  a  feed  time  of 
tears,  to  reap  even  in  ordinances  here  below,  the  clear- 
ing of  my  evidences  of  grace,  and  the  evidences  of  my 
intereft  in  Chrift,  and  in  the  well  ordered  covenant. 
Let  me  reap  the  lifting  up  of  the  light  of  thy  counte- 
nance upon  me,  which  will  put  more  joy  in  my  heart 
than  worldlings  have  when  they  reap  corn  and  wine  in 
the  greateft  plenty.  Let  me  fee  my  name  written  in 
heaven  before  I  go  thither,  that  my  paffage  may  be  joy- 
ful in  the  midft  of  tears.  Let  me  reap  even  here  new 
fupplies  of  grace,  flrength  to  bear  croffes,  and  refift 
temptations;  give  me  gracious  returns  of  prayer,  and 
victory  over  my  corruptions,  that  I  may  fing  with  the 
Pfalmift,  Pfal.  cxxxviii.  3.  In  ih*  day  when  I  cried  thou 
anfiveredfl  me  ;  and  ftrengthenedji  me  with  Jhength  in  my 
Joul. 


MEDITATION  XXVIII. 

From  Rev.  i  5.  Unto  him  that  loved  us ,  and  washed  us  from  our  sins 
in  his  oiv n  blood. 

The  love  of  Chrift  in  becoming  man,  and  fhedding 
his  blood  to  ranfom  and  fave  finners  of  mankind  will 
be  the  eternal  fong  of  the  redeemed  above,  and  why 


SACRAMENTAL    MEDITATIONS.  125 

fliould  they  not  begin  this  fong  here  below  !  Never 
was  there  fuch  matter  for  fongs  of  praife  as  the  unfath- 
omable love  of  Jefus.  His  name  is  love  :  and  therefore 
it  is  to  me  as  ointment  poured  forth.  I'll  remember 
his  love  more  than  wine.  His  nature  is  love,  his 
words  and  actions  were  love,  he  preached  and  praclifed 
love  ;  he  lived  in  love,  was  fick  of  love,  and  died  for 
love.  O  what  thoughts  fhould  I  have  of  this  free  and 
undeferved  love  of  the  glorious  Son  of  God,  who  was 
intreated  by  no  man,  and  even  hated  of  all  men  ;  yet 
in  his  free  love  intreats  and  undertakes  for  man  ;  fay- 
ing, Though  he  be  my  enemy,  I'll  be  both  his  furety 
and  facrifice,  I'll  drink  the  cup  of  wrath,  be  made  fin 
and  a  curfe  for  him.  I'll  pour  out  all  my  blood  and 
die  for  him.  O  how  fhall  I  fpeak  of  this  aftonifhing 
love  to  thy  enemies  !  To  have  fpared  our  lives  had 
been  great  mercy,  but  to  give  thy  life  for  ours  is  love 
unfpeakable  !  Oh  !  Lord,  thou  haft  found  me  in  my 
enmity,  and  loved  me  !  When  my  hand  was  lifted  up 
againft  thee,  thy  arms  were  open  to  embrace  !  Nay, 
thou  haft  opened  thy  loving  heart  to  fhelter  rebels  who 
trode  thee  under  foot  !  Thy  heart  burned  with  love  to 
them  who  cruelly  pierced  it  !  Thy  bowels  yearned  to- 
wards thofe  that  raked  in  them  bloody  hands  '  Surely 
eternity  itfelf  will  be  fhort  enough  to  celebrate  the 
praifes  of  our  glorious  Emmanuel,  who  loved  us,  and 
warned  us  from  our  fins  in  his  own  blood.  Worthy 
is  our  flain,  bleeding  Lamb,  of  eternal  Hallelujahs 
from  men  and  angels.  Lord,  fit  my  heart  for  thefe 
new  fongs. 

O  never  was  there  fuch  a  miracle  of  condefcending 
love  to  the  fons  of  men,  as  this  of  the  eternal  Son  of 
God  ;  his  becoming  man  to  fuffer  hell  for  them,  and 
pour  out  his  blood  to  walh  them  from  fin,  that  kindles 
hell  fire  againft  them.  Glory  to  the  Lamb  for  his  fire 
quenching  blood,  and  for  his  preventing  love  that  kept 
me  from  feeling  of  this  fire  !  O  how  would  this  love 
have  affecled  me,  if  juftice  had  fent  me  to  hell,  and 
kept  me  there  one  year,  or  one  month,  or  but  one  flay  I 
h    2 


126  SACRAMENTAL    MEDITATIONS. 

Surely,  one  day  in  hell  would  have  made  me  prize  and 
prail'e  redeeming  love  and  redeeming  blood  at  another 
rate  than  now  I  do.  Or  had  I  feen  the  damned  in 
their  milery,  defpairing  and  without  hope  !  Or  had  I 
feen  my  agonizing  Saviour  in  the  garden  fweating  blood 
for  me  ;  or  feen  him  dying  on  the  crofs,  pouring  it 
out  at  five  big  wounds  to  the  very  laft  drop,  to  wafh 
away  fin  !  O  would  not  I  then  have  valued  the  great 
remedy  and  falvation  he  now  tenders  to  me  !  And  is 
not  all  this  which  I  now  hear  in  the  Word,  and  fee 
reprefented  in  the  facrament,  as  true,  as  real,  and  cer- 
tain, as  if  I  had  feen  it  with  my  eyes  ? 

And  now  when  I  go  to  behold  Chrift  dying  and 
bleeding  in  this  holy  reprefentation,  even  the  Lamb  of 
God  facrificed  and  flaughtered  for  my  fins ;  Lord, 
touch  my  heart  that  it  may  be  fuitably  affected  with 
the  fight,  fo  as  intenfely  to  love  my  bleffed  Saviour, 
and  to  hate  my  curfed  fins.  O  how  fhould  I,  at  this 
occafion  be  covered  with  fhame  and  loath  myfelf,  who 
have  both  procured  the  death  of  Chrift  by  fin,  and 
finned  againft  his  death,  by  flighting  his  blood  and 
neglecting  his  great  falvation.  Oh  !  I  am  chargeable 
both  with  the  guilt  of  Chrift's  blood,  and  of  murdering 
my  own  foul.  O  pardon  and  deliver  me  from  blood  guil- 
tihefsy  O  God,  thou  God  of  my  falvation. 

My  fins  have  indeed  fhed  the  blood  of  Chrift,  but, 
Lord,  impute  not  the  guilt,  but  the  merit  of  this  blood 
ro  me.  Lord,  what  profit  is  there  in  my  blood  ?  Sure- 
ly the  leaft  drop  of  thy  dear  Son's  b!ood  is  of  more 
value  than  a  fea  of  mine.  A  whole  fea  of  it  cannot 
wafh  away  one  fin,  but,  Lord,  thou  calieft  me  to  look 
into  the  Lamb's  blood  that  taketh  away  the  fins  of  a 
world.  Oh,  is  not  this  blood  more  powerful  to  wafh 
me,  than  my  fins  are  to  defile  me  ?  Is  not  its  virtues  as 
frefh  Mill  as  when  it  dropped  from  his  wounds  on  the 
tree,  or  in  the  day  when  it  cleanfed  3000  at  once  ?  Is 
not  thy  Son's  blood  a  fufficient  fatisfaclion  for  all  my 
fins,  a  full  price  for  my  redemption  ?  O  my  foul,  thou 
art  now  near  the  Wefled  remedy  for  thy  guilt  and  poI- 


SACRAMENTAL    MEDITATIONS.  127 

lution  ;  this  is  the  only  well  of  falvation,  and  fountain 
of  life  !  O  canft  thou  fee  Chrift's  blood  running,  and 
not  defire  to  be  bathed  in  it  !  Now  the  cleaning  and 
healing  ftreams  run  on  both  fides  of  the  table ;  now 
let  me  apply  and  live,  let  me  bring  all  my  fores  and 
plagues  to  the  ftreams,  my  blind  eyes,  my  deaf  ears, 
my  weak  hands,  my  feeble  knees,  my  hard  heart,  my 
cold  affections,  my  unbelieving  and  doubting  mind,  my 
leprous  and  unclean  foul.  Lord,  this  blood  has  wafhed 
away  the  plague  fpots,  and  ftains  of  many  thoufands, 
who  are  now  praiiing  the  Lamb  for  it :  Oh,  let  me  be 
joined  to  the  number,  that  I  may  alfo  fing  to  him  that 
loved  and  wafhed  me. 

O  bleeding  Lamb,  if  thou  wilt)  thou  canjl  make  me 
clean ;  O  let  that  blood,  which  gufhed  from  thy  heart 
and  fide,  but  drop  on  my  foul,  and  it  will  cleanfe  me 
from  ail  fin.  And  when  thou  art  pleafed  to  come  to 
me  in  the  facrament  in  ftreams  of  blood,  O  raife  me 
up,  that  I  may  meet  thee  with  fireams  of  tears,  tears 
of  repentance,  love,  and  gratitude.  O  let  me  not  be 
more  fparing  of  my  tears  for  Chrift,  than  he  was  of 
his  blood  for  me.  David's  kindnefs  made  even  a  hard 
hearted  Saul  lift  up  his  voice  and  weep,  and  will  not 
Chrift's  kindnefs,  which  is  infinitely  greater,  make  me 
drop  at  leaft  fome  filent  tears  ? 

O  how  dreadful  a  thing  muft  it  be  to  reject  this 
remedy  !  Surely  juftice  will  not  fpare  them  that  tram- 
ple under  foot  the  blood  of  the  Son  of  God  :  If  juftice 
was  inexorable  when  he  himfelf  prayed,  if  it  be  poffibk) 
let  this  cap  pafs  ;  how  will  he  fpare  me,  or  hear  the  cry 
of  thofe  who  reject  his  blood  and  facrifice  ?  How  is  it 
poflible  that  the  cup  of  wrath  can  pafs  from  them  who 
do  it  ?  No,  they  muft  drink  it  for  ever  themfelves  ! 
Lord,  fave  me  from  rejecting  this  blood.  I  believe^ 
Lord)  help  my  unbelief 


128  SACRAMENTAL    MEDITATION?. 


MEDITATION  XXIX. 

From  LUKE  XV.  l8,  19.  Father,  I have  finned  againjl  heaven,  and  be* 
fore  thee,  and  am  no  more  worthy  to  be  called  thy  son. 

Father  :  Ah,  I  may  be  afhamed  to  call  thee  fo, 
confidering  what  a  difobedient  and  unthankful  child  I 
have  been.  I  am  a  moft  wretched  prodigal,  I  left  thy 
houfe  and  prefence,  and  went  into  a  far  country  ;  far 
from  thee,  my  blifs  and  happinefs.  But  now,  Father, 
behold  me  deiiring  to  come  back  as  a  poor  penitent, 
mourning,  and  returning  prodigal.  I  come  from  a  far 
country  indeed,  I  come  from  the  land  of  fin  and  dark- 
nefs  •,  I  come  from  the  frontiers  of  hell,  from  the  very 
borders  of  the  burning  lake  !  Ah,  foolifli  creature  that 
I  am,  How  have  I  forfaken  thee  the  fountain  of  living 
waters.  How  fond  have  I  been  of  broken  cifterns,  and 
in  love  with  filthy  puddles  ?  O  the  bafenefs,  the  dif- 
ingenuity,  the  ingratitude  that  I  have  been  guilty  of. 
I  have  refitted  thy  power,  defpifed  thy  wifdom,  under- 
valued thy  goodnefs  !  Father  of  mercies,  I  now  fee 
what  an  evil  thing  and  bitter  it  is  to  forfake  the  Lord. 
Holy  Lord  Jefus,  I  now  fee  what  indignities  I  have  done 
againft  thee  !  Thy  blefTed  body  was  dreadfully  torn 
with  nails  upon  the  crofs,  and  thy  precious  blood  inhu- 
manly fpilt  by  thy  crucifiers  !  But  oh  !  have  not  I  oc- 
cafioned  more  grief  and  forrow  to  thee  by  my  mani- 
fold fins  againft  light  and  love  ?  They  crucified  thee 
but  once,  but  I  have  crucified  thee  day  after  day  !  They 
crucified  thee  becaufe  they  knew  thee  not  ;  but  I  have 
known  thee  what  thou  art  in  thyfelf,  the  Lord  of  glo- 
ry, and  what  thou  art  to  me,  a  tender  and  merciful 
Father ;  yet  I  have  continued  to  crucify  thee  afrefh. 
O  Holy  Spirit,  I  have  refifted  thy  ftrivings,  quenched 
thy  motions,  demolifhed  thy  work,  and  put  thee  away 
grieved.  But,  Lord,  I  condemn  my  folly,  and  fee  my 
mifery.  Oh,  what  have  I  gained  by  offending  thee  ? 
nothing  but  fhame  and  confufion,  fear,  trembling,  and 


SACRAMENTAL    MEDITATIONS.  129 

horror  r  O  what  fruit  had  I  in  thofe  things  whereof 
I  am  now  afhamed  ! 

But,  Father,  I  have  heard  of  thy  companions  to  the 
guilty  when  they  confefs,  and  forfake,  and  turn  to  thee  : 
Wherefore,  though  I  am  afhamed,  like  the  publican, 
to  lift  up  my  eyes  to  heaven  :  yet,  let  me  with  humble 
Magdalen,  come  behind  thee  weeping,  and  wafh  thy 
feet  with  my  tears,  and  kifs  them.  And  let  me  hear 
the  news  of  pardon  from  thy  mouth.  Thou  earned, 
Lord,  not  to  call  the  righteous,  bur  finners  to  repent- 
ance ;  and  of  thefe  I  am  chief.  Lord,  I  am  full  of  dif- 
eafes,  full  of  wounds,  full  of  plague  fores,  full  of  weak- 
nefs  and  infirmities,  full  of  fins  and  pollutions.  Here, 
Lord,  is  work  for  thy  ftrong  hand,  work  for  thy  won- 
der working  blood  :  O  ftretch  out  thy  hand  and  hve. 
Father,  I  am  no  more  worthy  to  be  called  thy  fon>  make  me 
as  one  of  thy  hired  fervants  ;  and  thoujuiowed  no  hire, 
no  wages  will  fatisfy  me  but  thyfelf  \  Lord,  give  me 
thyfelf,  be  thou  my  exceeding  great  reward. 

Lord,  I  am  fo  vile  a  creature,  that  I  may  fear  to  come 
and  prefent  a  petition  to  thee  upon  the  knee,  and  far 
more  to  come  and  fit  down  with  thee  at  thy  holy  ta- 
ble:  If  John  Baptid,  a  faint  of  the  fir  ft  magnitude, 
thought  himfelf  not  worthy  to  doop  down  and  loofe 
the  latchet  of  thy  fhoes,  fhall  I,  who  am  laden  with 
fins,  adventure  to  that  holy  feaft,  where  angels  wait  as 
miniftering  fpirits  ?  But,  Lord,  in  thy  companion  re- 
ceive me,  that  cometh  not  to  excufe,  but  to  accufe  my- 
felf,  with  eyes  cad  down,  fmiting  on  my  bread  with  the 
publican,  'Lord,  be  merciful  to  me  a  firmer.  Thou  didft 
gracioufly  accept  of  the  publican's  prayer,  of  Mary  Mag- 
dalen's tears,  the  faith  of  the  thief  on  the  crofs,  the  re- 
pentance of  Peter,  and  thofe  that  crucified  thee.  By 
1  thefe  indances  of  thy  mercy,  I  am  encouraged  to  draw 
_  near  to  thee  :  O  fend  me  not  away  empty,  led  I  faint 
bythe  way  ;  but  fatisfy  my  needy  foul  with  the  food  of 
thy  heavenly  banquet,  that  I  may  receive  fpiritual 
ftrength  and  nourifhment  to  eternal  life. 

Lord,  hear  my  cry,  and  hide  not  thy  face  from  me  : 


130  SACRAMENTAL    MEDITATIONS. 

When  ManafTeh  cried  to  thee,  thou  hadft  refpecT:  to 
his  prayer  :  When  the  Ninevites  humbled  themfelves 
before  thee,  thou  waft  intreated  ;  yea,  thou  inviteft  the 
moft  crimfon  and  fcarlet  coloured  finners,*to  come  and 
reafon  with  thee,  and  allures  them,  thou  wilt  caft  out 
none  that  come.  Many  thoufands,  who  have  experi- 
enced the  truth  of  thy  word,  are,  at  this  hour,  finging 
thy  praifes,  and  exalting  thy  free  grace.  Lord,  do  thou 
make  me  alio  a  monument  of  thy  free  grace  to  all  eter- 
nity. 

Ah,  I  may  be  afhamed  to  fpeak  of  mercy  and  grace, 
who  have  {q  long  abufed  thy  grace,  and  trampled  on 
the  blood  that  fhould  fave  me.  O  that  I  could  mourn 
and  weep  all  my  life  for  it.  Oh,  what  (hall  I  do  with 
my  ftony  heart  that  will  not  break  and  melt  for  abuf- 
ing  God's  mercy,  and  trampling  Chrift's  blood  !  Oh, 
(hall  I  mourn  and  weep  for  a  dead  corpfe,  or  departed 
friend,  and  not  mourn  for  a  dead  heart,  or  for  God's 
departing  from  me  !  Shall  the  dear  Son  of  God  weep, 
fweat,  and  bleed  for  us,  and  we  not  weep  for  ouri elves, 
or  for  our  fins,  that  pierced  his  head  with  thorns,  his 
hands  with  nails,  and  his  fide  with  a  fpear,  and  his 
heart  with  forrows.  Lord  Jefus,  I  look  to  thee  for  a 
penitent  heart,  feeing  thou  telieft  me,  thou  art  exalted 
for  this  very  end,  to  give  repentance  to  Ifrael. 

Lardy  'what  is  man,  that  thou  art  mindful  of  him  P  and 
what  am  I,  the  unworthiefl  of  men,  that  thou  fhouldeft 
call  me  to  fit  with  thy  children  at  thy  table,  who  am 
unworthy  as  a  dog  to  creep  under  it  ;  yea,  called  me 
to  eat  the  bread  of  angels,  who  am  not  worthy  to  eat 
the  bread  of  men  ?  Amazing  love  !  that  God  fhould 
court  thofe  to  obedience,  whom  he  can  peremptorily 
command  to  it  ;  and,  in  cafe  of  difobedience,  punifh 
inftantly  in  hell ;  that  he  fhould  take  poor  flaves,  con- 
demned to  the  prifon  of  hell,  and  make  them  crowned 
kings  in  heaven,  that  he  fhould  not  only  be  willing  to 
dwell  in  flefh,  but  alfo  to  give  us  this  flefh  for  our  food  ; 
that  he  fhould  not  only  fave  us  from  hell,  but  even 
kave  his  throne  in  heaven,  and  lofe  his  life  on  earth,  to 


SACRAMENTAL    MEDITATIONS.  131 

enthrone  us  in  his  kingdom  !  Thefe  are  prodigies  of 
love,  which  fhould  engage  us  to  love  our  Saviour,  and 
mourn  for  fin  while  we  live.  Lord  Jefus,  pity  a  relent- 
ing, returning  prodigal ;  take  him  home,  and  make 
him  thy  fervant  for  ever.  It  is  highly  juft,  that  I 
fhould  offer  up  myfelf  a  living  facrifice  to  my  Redeem- 
er, who  offered  up  himfelf  a  dying  facrifice  for  my  re- 
demption* 


, 


MEDITATION  XXX. 

From   Song   i.   4.      We  will  remember  thy  lovt. 


go,  bleffed  Jefus,  at  thy  call,  to  remember  thy  love 
at  thy  holy  table ;  thy  words  have  an  awful  found  in 
my  ears,  Do  this  in  remembrance  of  me.  I  fee  much  in 
them  ;  in  obedience  to  them  I'll  do  this;in  remembrance 
of  thy  dwelling  in  fielh  \  in.  memory  of  thy  love  that 
carried  thee  to  the  manger,  to  the  garden,  and  to  the 
crofs,  for  me  ;  in  memory  of  the  infinite  price  of  thy 
blood  which  thou  didft  fhed  ;  in  memory  of  the  viclo«r 
ry  obtained  by  it  over  the  enemies  of  my  foui ;  in  me- 
mory of  the  deliverance  from  wrath,  and  the  immortal 
glory  thou  hair  purchafed  by  it  for  me  :  Though  thou 
didft:  die,  and  lie  in  the  grave,  yet  thy  love  fhall  ever 
live  in  my  heart.  Glory  to  thee,  thou  art  now  alive  in 
in  heaven  \  O  come  and  live  with  me ;  let  thy  love  ne- 
ver be  one  moment  out  of  my  view.  I  blefs  thee  for 
this  laiting  memorial  of  thy  love. 

I  look  on  this  facrament  as  no  real  or  properTacri- 
ficce,  as  many  do,  but  only  as  a  reprefentation  or  com- 
memoration of  the  real  facrifice  Chrift  offered  on  the 
crofs.  I  do  no  more  at  the  Lord's  table,  than  what 
Chrift  did  at  it :  Since  he  offered  no  facrifice  at  the 
table,  neither  do  I.  He  only  did  commemorate  that 
facrifice  he  was  going  to  offer  ;  and  the  fame,  and  no 
more,  do  I.  If  any  fhould  fay,  that  Chrift  offered  a 
real  facrifice,  when  he  inftituted  this  facrament,  then 


132  SACRAMENTAL    MEDITATIONS. 

the  oblation  on  the  crofs  would  have  been  fuperfiuous, 
becaufe  finners  would  have  been  redeemed  by  that  of 
the  fupper  which  went  before. 

Now  is  the  time  for  a  folemn  commemoration  of  thy 
love ;  Oh,  fhail  I  be  unmindful  of  thy  love  at  this 
feaft,  when  thou  waft  fo  mindful  of  me  at  it,  made  thy 
teitament,  put  me  in  it,  and  left  me  precious  legacies  to 
caufe  me  to  remember  thee;  fuch  as,  life  and  light, 
pardon  and  peace,  righteoufnefs  and  ftrength,  grace 
and  glory.  O  how  heroic,  how  generous  and  free,  is 
thy  love  to  finful  worms  !  We  had  done  nothing  to 
oblige  thee  ;  nothing  faweft  thou  in  us  to  engage  thy 
love  to  us ;  but  much  didft  thou  fee  in  us  to  incenfe 
thee  a^ainft  us.  When  we  were  without  ftrength,  un- 
god'y  iinners,  and  enemies,  thou  lovedft  us,  and  diedft 
for  us  Greater  love  hath  no  man  than  this,  to  lay  down 
his  life  for  his  friends  ;  but  far  greater  love  hath  God- 
man,  who  laid  down  his  life  for  his  enemies  !  O  what 
fhall  I  think  of  this  love  !  It  had  been  wonderful  love 
in  an  angel  to  have  ftooped  to  be  united  to  a  lump  of 
earth,  and  therein  fuffered  for  us,  though  it  could  not 
have  paid  our  debt.  Bit,  O  my  foul,  here  is  one  more 
valuable  than  all  the  angeis  in  heaven,  that  has  ftooped 
to  do  it  !  The  Word  was  made  fiefh,  and  dwelt  am  ng  us  ! 
When  I  was,  ?ike  Ifaac,  bound  on  the  altar,  he  freely 
offered  himfelf  to  be  made  a  facriiice  to  fat»sfy  juftice 
for  me  *,  Father,  faid  he,  Lo  I  come,  to  do  thy  will  I  take 
delight  ! 

Remember  this  love,  O  my  foul,  the  Son  of  God  is 
become  the  fon  of  man  for  thee,  that  thou  mighteft  be 
raifed  to  the  dignity  of  the  Con  of  God  \  He  that  was 
infinitely  rich,  for  my  fake  became  poor,  that  I,  a  poor 
naked  creature,  might  become  rich  and  well  clothed. 
How  can  I  look  on  the  incarnation  and  birth  of  my 
Redeemer,  and  not  remember  his  love  with  wonder  ! 
Can  I  behold  the  manger  his  bed,  and  not  adore  the 
love  that  brought  him  to  lie  in  it  ?  O  how  low  were 
the  circumftances  of  the  heir  of  heaven,  when  he  came 
to  fojourn  on  earth,  who  had  neither  a  houfe  to  live  in, 


SACRAMENTAL    MEDITATIONS.  133 

sor  an  eftate  to  live  upon,  but  muft  be  fubflfted  by  the 
hofpitality  of  others,  and  frequently  his  fare  was  very 
mean.  Amazing  prodigy  of  divine  love  !  God  {loops 
to  dwell  in  fle'h,  and  gives  us  his  flelli  to  feed  upon  in 
the  facrament  !  He  not  only  pardons  our  fins,  and  faves 
us  from  hell  ;  but  leaves  his  throne  in  heaven,  lofes 
his  life  on  earth,  and  wades  through  hell  to  enthrone 
us  in  his  kingdom,  and  make  us  crowned  kings  for 
ever.  Bleffed  be  the  Lord  that  gives  me  a  commun- 
ion-fabbath  to  remember  this  love.  What  fhali  I  ren- 
der to  thee  for  it  ?  A  day  of  glad  tidings  !  Thou  haft 
often  on  fuch  a  day,  vifited  the  earth  and  watered  it, 
and  made  it  rich  with  thy  fhowers.  May  thy  grace 
and  Spirit  drop  on  us  this  day,  like  rain  on  the  mown 
.grafs. 

Lord,  I  am  not  worthy  to  touch  the  threfhold  of  thy 
houfe,  and  yet  thou  calleft  me  to  thy  table.  Not  wor- 
thy to  ftand  among  thy  fervants,  and  yet  thou  wouldft 
have  me  fit  with  my  Redeemer.  Not  worthy  to  lie  at 
thy  footftool,  and  yet  thou  woulft  make  my  heart  thy 
throne.  Not  worthy  to  eat  the  bread  of  men,  and  yet 
thou  calleft  me  to  eat  the  bread  of  angels  !  O  love 
worthy  to  be  remembered  to  all  generations !  Lord  en- 
lighten my  eyes,  and  give  me  a  clearer  view  of  thy  love, 
than  ever  I  got  j  and  while  I  am  mufing  on  it,  let  the 
fire  burn  ;  O  make  my  heart  burn  within  me  with  love 
to  him  that  loved  us. 

O  my  foul,  confider  the  greateft  of  ChrifFs  love  in 
the  c  up  he  drank  for  thee  !  How  legible  is  it  in  his 
tears  and  prayers,  his  groans  and  cries,  his  agony  and 
fweat,  his  wounds  and  blood,  and  all  for  us  ?  Q  let  this 
matchlefs  love  beget  in  me  the  warmeft  love  and  affec- 
tion to  him  that  loved  us  !  O  let  the  fire  of  ChrihYs 
love  burn  up  my  lufts  and  worldly  love  like  ftubble  5 
and  remove  the  coldnefs  of  my  heart  to  him  !  Oh, 
that  I  could  weep  bitterly,  that  I  cannot  bring  this  vile 
heart  of  mine  to  love  the  Lord  Jefus  more  1  Oh>  fhail 
I  throw  away  my  affections  upon  every  wonhlefs  ob- 
ject, and  yet  have  none   for  the  lovelieil:  object  of  the 

M 


Yte  SACRAMENTAL    MEDITATIONS, 

whole  creation  of  God  ;  and  yet  one  that  would  needs 
die  for  me,  to  become  my  ranfom,  facrifice,  and  atone- 
ment ?  Is  it  the  character  of  thofe  who  are  Chrift's 
fpoufe  ?  Is  it  the  character  of  the  whole  army  of  mar- 
tyrs, and  of  every  believer,  to  love  Chrift,  and  fhall 
not  I  love  him  too  ?  Oh,  the  virgins  love  thee,  the  up- 
right love  thee  ,  and  every  one  of  them  cry,  O  thou 
whom  my  foul  loveth  ;  and  fhall  not  I  join  thofe  chafte 
lovers  ?  Or  fhall  I  be  expofed  to  the  terrible  fate  of 
thofe  who  want  love  to  Chrift  ?  i  Cor.  xvi.  22.  if  any 
man  love  not  the  Lord  Jefus  Chri/ly  let  him  be  Anathema  y 
Maranatha.  O  that  1  could  exprefs  my  love  to  him  in 
adorations  and  praifes,  in  defiring  his  prefence,  loving 
his  members,  promoting  his  kingdom  on  earth,  and 
longing  to  be  with  him  for  ever. 


MEDITATION  XXXI. 

From  Tfa.  liii.  5.    He  'was  wounded  for  out  transgression:. 

How  amazing  is  the  love  of  God  to  fallen  man,  ic 
taking  a  body  to  be  pierced  and  wounded  for  him. 
Man  did  caft  off  the  image  of  his  Maker,  and  became 
a  rebel  and  Tun  away  from  God  :  And,  behold,  his 
Maker  takes  on  him  man's  image,  to  reftore  him  again 
to  favour  :  Yea,  he  affumes  our  nature,  when  at  the 
loweft,  that  fo  he>might  figh,  groan,  grieve,  weep,  for- 
row,  fweat,  bleed,  and  die -for  undone  man  ;  and  he 
did  this,  to  raife  him  from  his  miferable  ftate,  to  a  hap- 
pier condition  than  he  was  in  before  his  fall.  Had  not 
God  become  man,  we  could  not  have  enjoyed  him  fo 
nearly,  fo  familiarly  as  we  may  do  now.  The  enjoyment 
of  God  as  a  Redeemer,  a  hufband,  a  brother,  is  another 
manner  of  enjoyment  of  liim  than  of  God  as  a  Crea- 
tor. Though  we  ruined  .ourfelves,  and  fell  under 
wrath,  yet  God,  by  the  incarnation  has  recovered  us, 
and  made  us  up  far  above  all  we  had  to  lofe.  Bur, 
ere  this  be  done,  he  mufl  not  only  be  man,  but  he 


SACRAMENTAL    MEDITATIONS.  I&3 

mail  be  wounded  for  and  by  man's  fins ;  yea,  wound- 
ed to  death,  and  crucified,  before  man  could  be  raifed 
up  to  live  with  God. 

Many,  yea  innumerable,  were  the  wounds  my  God 
Redeemer  received  for  me  j  as  by  the  thorns  that  prick- 
ed his  head,  by  the  pincers  that  plucked  his  hair,  by 
the  fcourge  that  tore  and  furrowed  his  back  \  befides 
the  five  big  wounds  made  in  his  hands  and  feet  by  the 
four  nails,  and  in  his  fide  by  the  fpear ;  and  the  many 
wounds  given  his  foul  by  the  curfes  of  the  law.  Now, 
all  thefe  wounds  are  opened  as  fo  many  mouths  to  call 
as  to  flee  into  them  for  fafety  from  the  Iword  of  jus- 
tice. Now  thefe  wounds  were  unfpeakably  painful,  be- 
ing envenomed  by  our  fins.  Crucifying,  in-  itfelf  was 
an  exceeding  painful  death  ;  the  four  big  nails  where- 
on the  body  hung,  pierced  the  mod  finewy  and  nervous 
parts  of  the  body,  and  confequently  mod  fenfible  of 
pain  :  And  hence  the  Romans  exprefTed  torment  by  a 
word  borrowed  from  the  crofs  ;  and  make  cruciate  fig- 
nify  to  torment.  Thus  was  our  innocent  Saviour 
wounded  on  the  crofs,  cruciate  or  tormented* and  all  to 
fave  us  from  eternal  torments. 

Aftoniftiing  fight  !  The  eternal  Son  of  God,  whom 
all  the  angels  worfhip,  wounded  to  death,  hung  by 
nails  on  a  crofs,  tortured  and  racked  for  feveral  hours, 
and,  in  the  mean  time,  loaded  with  reproach  and  fcorn 
fronvthofe  he  died  for  J  Never  fuch  a  fight  as  this  !  it 
(truck  terror  in  the  whole  creation.  The  fun  hid  its 
face,  and  could  not  behold  it,  the  vail  of  the  temple 
rent  in  twain,  the  earth  quaked,  the  rocks  rent,  the 
dead  were  moved,  and  their  graves  opened  :  And  even 
his  enemies  were  ftruck  with  amazement,  and  made  to 
fhrink  and  fay,  Truly  this  was  a  righteous  perfcn  ;  this 
was  the  Son  of  God.  O  my  foul,  employ  all  thy  facul- 
ties, all  thy  thoughts,  to  ftudy,  pore,  and  penetrate  in- 
to this  awful  fubjedi  *,  it  defer ves  the  profoundeft  re- 
gard and  clofeft  attention  :  Hence  the  great  apoltle  de- 
termined to  (tudy  and  know  nothing  but  it. 

This  amazing   tragedy  ought  to  create  in  me  the 


136  SACRAMENTAL    MEDITATIONS. 

greateft  abhorrence  of  fin,  the  caufe  of  it.  Never  can 
iin  appear  more  exceeding  finful,  and  hateful,  than  in 
the  wounding  and  crucifying  of  the  Son  of  God.  Our 
tranfgreliions  were  the  nails  and  fpear  that  wounded  his 
facred  body,  and  the  fword  that  pierced  his  foul. 
Thefe  were  the  Judas  that  betrayed  him,  the  foldiers 
that  bound  him,  blindfolded,  and  mocked  him,  the  Pi- 
late that  condemned  him3  the  executioners  that  nailed 
him  to  the  curfed  tree  :  It  was  our  fins  that  put  the 
fword  in  his  enemies'  hands.  He  became  a  curfe  for 
us.  All  the  deriiion,  mockery,  and  contempt ;  all  the 
pain,  iufFering,  and  forrow  he  endured,  did  proceed 
from  our  fins  :  thefe  brought  him  to  the  crofs,  and  to 
the  grave.  Let  us  then  turn  our  hatred,  and  difcharge 
our  fierceft  indignation  again  ft  our  fins,  let  them  be 
our  averfion  and  dread  for  ever  \  let  me  always  look 
on  fm,  that  crucified  Chrift,  with  horror  and  trembling. 
Never  fuch  an  inftance  of  the  ftri£tnefs  and  feverity  of 
God's  juftice,  and  of  his  abhorrence  of  fin,  as  here. 
He  would  not  fpare  his  dear  Son,  when  he  ftood  in 
the  room  of  finners,  nor  fpare  him  one  ftripe  or  wound 
when  he  cried  5  but  let  him  bleed  and  die,  till  fin  was 
fully  atoned  for.  Can  I  fee  this  and  not  cry,  O  curfed 
fin  !  murderer  of  the  Son  of  God  5  away  with  it,  away 
with  it ;  crucify  it,  crucify  it. 

O  my  foul,  fee  the  evil  of  fin  in  the  glafs  of  Chrift's 
wounds  and  fufferings  in  his  body  and  foul.  Say,  O 
(in,  what  haft  thou  done  !  Thou  haft  provoked  the 
God  of  heaven  to  fiery  indignation  :  Thou  haft  killed 
the  Prince  of  life,  turned  angels  into  devils,  filled  the 
earth  with  troubles,  and  hell  with  precious  fouls  !  If 
any  body  had  killed  my  father,  would  I  embrace  the 
murderer,  or  love  the  dagger  that  was  beimeared  with 
his  blood  ?  But  what  are  all  my  relations  to  my  Lord, 
my  love,  that  was  crucified  !  O  that  my  eyes  were  foun- 
tains of  tears,  that  I  might  weep  day  and  night  for  my 
fins  that  Hew  my  Saviour.  Oh,  ftony  heart,  for  fhame, 
become  now  like  wax,  and  be  melted  in  the  midft  of 
my  bowels.     Woes  me,  that  I  can  grieve  no  more  for 


SACRAMENTAL    MEDITATIONS..  137 

my  fins.  Let  me  at  leaft  revenge  my  Saviour's  death 
upon  my  fins,  and  fuffer  them  no  longer  to  live  in  me. 

How  dreadful  mud  the  guilt  of  thofe  be  who  wil- 
lingly harbour  fin,  and  delight  in  the  murder  of  the 
Lord.  It  is  no  lefs  than  to  kifs  the  nails,  or  hug  the 
fpear  that  pierced  him.  They  make  that  their  joy 
which  made  Chrift  a  man  of  forrow.  They  make  light 
of  that  which  made  his  foul  heavy  unto  death.  Oh, 
have  I  feen  my  Saviour  bleeding  to  death  by  fin,  and 
{hall  I  live  any  longer  in  fin  that  wounded  him  ?  When 
a  temptation  to  fin  is  prefented,  (hall  1  ever  difpute  any 
more,  whether  Chrift  or  Barabbas  fhall  be  preferred  ? 
My  lufts  denied,  or  my  Lord  crucified  ?  Whether  thefe 
fins  fliali  be  forfaken  by  me,  that  made  Chrift  to  be 
forfaken  of  God  ?  Whether  that  (hall  be  fweet  to  me, 
that  was  fo  bitter  and  deadly  to  him  ?  Oh,  was'  my 
lovely  Jefus  a  man  of  forrows  all  his  life,  and  fometimes 
made  to  fay,  My  foul  is  exceeding  forrowful ;  and  fhal! 
not  I  be  forry  for,  and  abhor  thefe  fins  that  caufed  all 
his  forrows  ? 

O  may  the  believing  view  of  Chrift's  wounds  ajad 
fufferings  which  he  endured  for  my  fins,  and  to  fave 
me  from  that  wrath  which  they  deferved,  kindle  ijie 
fire  of  love  in  my  foul  to  Chrift.  Lord,  thou  art  the 
God  that  was  wont  to  anfwer  thy  people  by  fire  ;  O 
pity  me,  and  anfwer  my  meditations  and  prayers,  by 
kindling  the  holy  fire  of  love  in  my  heart,  and  let  thai 
fire  put  out  the  impure  fire  of  lufts  and  corruptions*, 
and  infpire  me  with  holy  zeal  and  activity  in  thy  fer- 
vice.  O  did  Chrift  freely  give  himfelf  to  be  a  fin- 
offering  for  me  *,  and  fhall  not  I  give  myfelf  a  thank- 
offering  to  him  ?  Surely  it  is  highly  reafonable  that  I 
fhould  offer  up  myfelf  a  living  facrifice  to  my  ttedeem- 
er,  who  offered  up  himfelf  a  dying  facrifice  for  my 
redemption. 

M    2 


138  SACRAMENTAL    MEDITATIONS. 

MEDITATION  XXXII. 

From  John*  vi.  51.  J  am  the  living  bread  that  came  doivn  from  leav- 
en :      If  any  man  eat  of  this  breads  he  Jhall  live  for  ever. 

Christ  crucified  is  our  manna,  our  heavenly  bread 
that  preferves  the  life  of  the  foul,  and  it  is  only  by  faith 
it  muft  be  received  and  eaten.  Bread  is  a  comprehen- 
Hvc  word,  including  all  things  neceiTary  for  this  life  ; 
fo  Chrift,  our  fpiritual  bread,  is  a  moft  comprehenflve 
bleffing,  including  all  we  want,  feeing  he  is  made  of  God 
to  us,  ivifdom*  right  eoufnefs,  fanclif cation,  and  redemption* 
Again,  bread  is  the  moil  neceiTary  thing  for  our  life, 
and  the  want  of  it  brings  the  greateft  mifery  ;  fo  Chrift 
is  the  moft  neceiTary  bleffing  to  the  foul,  and  the  want 
of  him  makes  a  man  miferable  in  time,  and  through 
eternity.  It  is  a  greater  mifery  to  have  no  Saviour  for 
the  foul,  than  to  have  no  bread  for  the  body.  Chrift 
alone  is  the  bread  that  preferves  us  from  foul  famine, 
and  nouriftieth  us  to  eternal  life  ;  he  is  the  bread  of 
Lift,  the  living  bread.      Lord,  give  us  evermore  this  bread* 

Bread  is  called  the  ftafFand  flay  of  man's  life;  fo 
Chrift  is  the  ftaff  and  flay  of  our  fpiritual  life,  he 
upholds  our  fouls  in  life.  He  is  the  ftaff  that  faint  and 
weary  fouls  muft  lean  to,  in  going  up  through  this  wil- 
dernefs  :  Yea,  Chrift  our  living  bread  is  a  ftafFto  de- 
fend us,  and  to  beat  off  our  enemies,  and  to  put  all  the 
hellifh  hoft  to  flight.     That  was  a  ftrange  dream  of 

e  of  the  Midianites,  Judg.  vii.  13.  Behold  a  cake  of 
barley  Ire  ad  came  tumbling  into  the  hoft  of '  Midian,  and f mote 
a  tent.  Strange  !  a  piece  of  bread  to  overturn  a  tent  ! 
Behold  this  dream  made  good  in  the  facrament.  The 
bread  there  which  represents  Chrift,  when  received 
•with  faith  upon  him,  will  tumble  into  the  hoft  of  Sa- 
tan and  his  lufts,  thefe  Midianites  who  vex  us  with 
their  wiles,  (kike  down  their  tents,  and  put  them  all  to 

eight. 

Chrift  is  the  bread  that  came  down  from  heaven, 
of  which  the  IfraeKtes'  manna,  that  God  fent  miracu- 


SACRAMENTAL    MEDITATIONS.  139 

loufly  from  heaven,  was  an  eminent  type.  That  man- 
na was  God's  free  gift  to  the  murmuring  and  rebellious 
Ifraelites,  to  preferve  them  from  ftarving  in  the  des- 
erts, where  bread  could  not  be  had  :  This  manna  was  a 
curious  grain,  that  made  fine  bread,  with  which  God 
furnifhed  them  plentifully  every  morning  from  the 
clouds,  fufficient  to  fatisfy  fix  hundred  thoufand  men. 
But  Chrift,  our  fpiritual  manna,  doth  far  excel  theirs, 
though  he  was  refembled  by  theirs*in  fome  things. 
Manna  was  firft  grinded  and  beaten,  and  baken  in  ov- 
ens, before  it  was  bread  to  them  *,  and  fo  the  grain 
which  makes  our  ordinary  bread  muft  be  threfhed,  and 
grinded  betwixt  two  millftones,  and  baken  by  the  force 
of  fire,  before  we  eat  it :  So  Chrift  the  antitype,  was 
threfhed  and  bruifed,  and  grinded  betwixt  the  miil- 
ftones of  divine  juftice  and  our  fins,  and  alfo  roafted 
by  the  fire  of  wrath,  that  he  might  be  fit  bread  for 
faving  the  lives  of  our  fouls ;  and  all  this  we  fhould 
call  to  mind,  when  we  fee  and  make  ufe  of  the  bread 
in  the  holy  fupper. 

The  Ifraelites'  manna  came  down  to  them  with  the 
dew  •,  fo  Chrift,  with  the  benefits  of  his  purchafe,  comes 
to  us  by  the  dews  and  influences  of  the  Holy  Spirit. 
Their  manna  fell  round  about  their  tents,  and  every 
man  was  free  to  gather  it  ;  fo  every  man  is  at  freedom 
to  gather  our  heavenly  manna.  The  Ifraelites  behoved 
to  go  out  of  their  tents  to  gather  theirs  ;  fo  God  will 
have  us  to  go  forth,  and  be  at  pains  to  get  our  fpiritu- 
al food.  God,  who  rained  manna  about  their  tents, 
could  have  rained  it  into  their  mouths ;  but  he  loves 
not  to  encourage  floth  in  his  people,  but  would  have 
them  at  all  pains  to  make  fure  of  Chrift  for  their  por- 
tion. As  the  Ifraelites  gathered  daily,  fo  we  muft  be 
daily  going  to  Chrift,  and  making  ufe  of  him.  As 
they  gathered  early  in  the  morning,  fo  God  would  have 
us  feeking  Chrift  in  the  morning  of  our  lives. 

O  how  far  doth  our  heavenly  manna  excel  that  of 
the  Ifraelites  !  Theirs  but  fed  the  body,  and  could  not 
preferve  them  from  death  at  laft  •,  but  our  manna  feeds 


140  SACRAMENTAL    MEDITATION3. 

the  foul,  and  nourifhes  to  eternal  life,  and  preferves 
all  that  eat  of  it  from  eternal  death.  Theirs  fell  not 
on  the  Sabbath  day  ;  nor  durft  they  go  to  feek  it  on 
that  day ;  but  ours  falls  every  day,  and  double  on  the 
Sabbath  ;  and  therefore  God  calls  us  to  double  our  dil- 
igence, in  gathering  it  on  the  Sabbath.  Their  manna 
continued  only  in  the  wildernefs,  and  ceafed  when  they 
came  to  Canaan  ;  but  ours  continueth  forever,  and  our 
fulled  enjoyment  of  it  is  in  the  heavenly  Canaan  :  and 
therefore  all  true  Ifraelites  long  to  be  there. 

O  how  lamentable  is  their  folly  who  fpend  all  their 
time  and  thoughts  in  ieeking  bread  to  their  bodies,  and 
are  carelefs  and  indifferent  about  the  bread  of  life  to 
their  fouls  !  All  their  care  is  to  fupport  the  clay  houfe, 
but  let  the  foul  ftarve  that  inhabits  it.  Oh,  it  is  but  a 
fhort  time  they  can  enjoy  the  bread  they  are  fc  con- 
cerned for ;  the  bodies  they  mind  fo  much  muft  be 
meat  for  worms,  and  the  fouls  they  negleft  a  prey  to 
devils  ! 

But,  whatever  others  do,  may  I  be  wife  to  provide 
the  living  bread  for  my  foul,  and  learn  to  eat  it,  and 
make  ufe  of  it  by  faith,  and  efpecially  when  I  go  to  the 
Lord's  table  ;  for  without  faith  we  can  get  no  nourifh- 
ment,  no  life,  nor  ftrength  from  this  heavenly  bread  : 
Faith  is  the  mouth  that  eats  the  bread  of  life,  and  fucks 
honey  out  of  the  rock  .Now,  the  fpirit  of  God  calls  faith 
or  believing,  an  eating,  becaufe  by  it  we  tafte  the  fweet- 
nefs  and  excellency  of  Chrift,  and  have  great  fatisfac- 
tion  in  partaking  of  Chrift  and  his  benefits.  As  by 
eating,  our  bodies  increafe  in  ftrength  and  ftature  ;  fo, 
by  believing,  our  fouls  grow  in  grace  and  fpiritual 
ftrength,  to  run  in  God's  ways.  As  by  eating,  the 
bread  incorporates  and  becomes  one  with  us  ;  {oy  by 
our  receiving  and  applying  Chrift's  broken  body  by 
faith,  he  is  made  one  with  us,  and  we  one  with  him. 
As  by  eating  bread,  men  live  upon  it,  and  get  fupport 
and  ftrength  for  working  or  journeying  •,  fo  believers, 
by  looking  to,  and  trufting  wholly  in  the  righteoufnefs 
of  Chrift,  and  the  merit  of  his  blood,  they  feed  and 


SACRAMENTAL    MEDITATIONS.  141 

receive  fpiritual  nourifhment,  and  ftrength  for  theh' 
work  and  warfare*  and  fo  make  a  progrefs  in  their  jour- 
ney to  Canaan. 

0  that  I  had  a  fpiritual  hunger  and  fharp  appetite 
for  this  bread  of  life,  and  were  defiring  and  longing  for 
it,  for  the  fupport  and  nourifhment  of  my  foul, 
more  than  a  hungry  man  doth  for  bread  to  his  body. 
A  hungry  man  perifhing  for  want  of  bread,  would  pre- 
fer a  piece  of  bread  before  many  bags  of  gold,  if  both  were 
fet  before  him,  and  he  allowed  to  make  his  choice :  So 
the  awakened  foul  that  fees  his  need  of  Chrift,  prefers 
him  to  a  whole  world  ;  give  him  never  fo  much  of  the 
world's  comforts,  he  is  ftill  diflatisfied  without  Chrift, 
and  fays,  What  will  all  thefe  things  avail  me,  if  my 
ftarving  foul  perifh  without  Chrift  the  bread  of  life  ? 

1  have  many  arguments  to  plead  with  God  for  this 
bread  ;  Lord,  do  not  thy  free  calls  and  promifes  bind 
thee  to  give  me  it  ?  Thou  haft  faid,  The  needy  Jhall  not 
be  forgotten.  Is  not  Chrift,  the  bread  from  heaven,  the 
free  gift  of  God  to  perifhing  fouls  ?  And  doft  thou 
not  invite  thofe  to  come  and  eat  of  it,  that  have  no 
money  nor  price  to  give  for  it  ?  Lord,  thou  hadft 
companion  upon  the  bodies  of  men,  when  they  had  no 
bread  to  eat,  and  didft  provide  bread  for  five  thoufand 
of  them,  by  a  miracle  ;  and  haft  thou  not  as  much  com- 
panion to  ftarving  foulf ,  that  are  far  more  precious  £ 
Lord,  thou  giveft  natural  affection  to  earthly  parents, 
and  makeft  them  pitiful  to  their  children,  when  they 
cry  for  bread,  fo  that  they  cannot  fhut  up  their  bowels 
againft  them  when  hungry,  nor  will  they  give  them  a 
ftone  inftead  of  bread  :  And  will  my  heavenly  Father, 
who  is  infinitely  more  compaflionate  than  the  moft  ten- 
der parents,  refufe  the  bread  of  life  to  ftarving  fouls, 
who  cry  earneftly  for  it  ?  Lord,  I  truft  in  thy  mercy, 
and  depend  on  thy  pro  mi  fe,  I  believe  thou  wilt  not  let 
a  poor  hungry  beggar  ftarve  and  fall  down  at  thy  door, 
when  there  is  bread  enough  in  thy  houfe,  and  to  fpare. 

0  caufe  me  to  ling  with  the  Pfalmift,  Pfal.  xiii.  5.  But 

1  have  trujled  in  thy  wercy>  my  heart  JJiall  rejoice  in  thy  fa!- 
vation, 


SACRAMENTAL  ADVICES, 


ADVICE  I. 

From  GEN.  Vj\  I.      Corns  thou  and  all  thy  houfe  into  the  ark. 

J\S  God,  in  his  mercy,  called  Noah  to  come  into  the 
ark  prepared  for  hi-m  and  his  houfhold,  to  fave  him 
from  drowning  in  the  great  deluge,  fo  God,  by  the  go£ 
pel,  calls  you,  O  man,  to  come  into  the  ark,  Chrifl  cru- 
cified ;  which  he  hath  provided  for  perHhing  finners, 
to  fave  them  from  the  deluge  of  wrath  that  is  coming. 
God  hath  long  forewarned  you  of  it  •,  nay,  the  flood  is 
beginning  to  rife,  it  is  time  for  thee  to  flee  to  this  ark  ; 
believe  it,  there  is  no  other  way  for  thy  fafety  :  The 
ark  of  thy  prayers,  or  of  thy  tears,  convictions,  or  re- 
formations, will  not  fave  thee  from  it  5  nothing  will  do 
it  but  the  ark  Chrift. 

As  all  who  were  out  of  Noah's  ark  periflied  in  the 
flood,  fo  will  all  periih  who  are  out  of  Chrift.  Thofe 
of  the  old  world,  who  only  came  near  to  the  ark,  or 
touched  the  outfide  of  it,  they  perimed  if  they  did  not 
enter  into  it  \  to  in  like  manner  will  thofe  perifh,  who 
only  come  near  to  Chrift  by  an  outward  profeffion,  and 
are  not  found  in  him  by  a  true  faiths 

As  the  ark  gave  a  good  account  of  all  that  entered 
into  it,  not  one  of  them  was  loft  in  the  flood  ;  fo  will 
Chrift  give  a  good  account,  at  the  laft  day,  of  all  that 
fly  to  him  by  faith  :  None  ihall  pluck  them  out  of  his 
hand,  not  one  of  them  ihall  perifh  in  the  deluge  of 
wrath  ;  Chrift  will  prefent  them  all  fafe  to  his  Father: 
Behold  here  am  I,  and  the  children  nvh&tn  thou  haft  given 
we. 


SACRAMENTAL    ADVICES*  143 

As  Noah's  ark  was  acceffible,  and  had  a  door  In  it 
for  people  to  enter,  fo  in  a  crucified  Jefus  there  is  a 
door  of  accefs  opened,  even  a  door  of  faith,  whereby 
poor  finners  of  the  Gentiles  may  have  accefs  to  Chrift, 
and  to  God  in  him,  Acts  xiv.  27.  As  Paul  and  Bar- 
nabas rehearfed  it  as  glad  tidings  to  the  church,  that 
God  had  opened  a  door  of  faith  unto  the  Gentiles,  fo  we  Gen- 
tile finners  fhould  gladly  receive  the  news.  Glory  to 
God  in  the  higheft  for  opening  this  door  of  faith,  and 
keeping  it  (till  open  to  perifhing  finners. 

Come  then,  t  *  Gentile  finner,  enter  in  by  this  door 
to  the  ark,  and  lodge  thy  foul  within  it,  that  thou  may- 
eft  be  fafe  from  the  flood  of  wrath  that  is  coming  upon 
the  ungodly  world.  God  forbid  you  be  found  hover- 
ing without  the  ark,  until  the  flood  come  and  wafh  you 
off  from  the  very  fides  of  it.  O  how  difrnal  and  cut- 
ting will  the  thought  be  to  you  through  all  eternity, 
that  you  was  fo  near  Chrift,  and  within  a  ftep  of  the 
ark,  and  fometimes  touching  it,  and  yet  never  entered 
into  it  !  How  fad  will  it  be  to  perifh,  like  the  thief  up- 
on the  crofs,  with  a  Saviour  at  your  fide,  and  to  fink 
into  hell  betwixt  the  arms  of  mercy  ftretched  forth  to 
fave  you  !  Now,  poor  foul,  the  ark  is  near  you,  flee  to 
it  with  fpeed  ;  behold,  for  your  encouragement,  there 
is  a  window  opened  in  the  fide  of  the  ark,  and  mercy's 
hand  is  put  forth  to  take  in  fhelteriefs  cloves  who  come 
to  it.  Now  is  the  time  to  beftir  yourfelves,  to  come 
into  the  ark  without  delay,  and  fo  prevent  your  perifh- 
ing in  the  flood  for  ever. 

4J.  What  fhail  I  do-to  get  into  the  ark,  viz.  a  cru- 
cified Jefus  ? 

A.  1.  Be  like  Noah's  dove  which  he  fent  forth,  fee 
that  you  find  no  reft  for  the  fole  of  your  foot  any  where 
elfe  ;  turn  your  back  upon  all  other  arks  of  man's  de- 
vifing,  they  are  all  infufficient  to  fave  you  from  the 
ifiood  :  Make  not  an  ark  of  the  abfolute  mercy  of  God 
out  of  Chrift,  feeing  he  declares  a  crucified  Jefus  to  be 
the  only  channel  of  his  mercy.  Make  not  an  ark  of 
church  privileges,  as  your  good  education,  admiflionto 


i44'  SACRAMENTAL   ADVICES. 

fealing  ordinances,  &c.  for  the  ark  did  not  fave  Shiioh., 
nor  the  altar's  horns  fave  Joab,  nor  the  temple  fave  Je- 
rufalem.  Make  not  an  ark  of  your  gifts,  knowledge, 
prayers,  duties,  moral  honefty,  or  felf-righteoufnefs,  for 
the  flood,  when  it  comes,  will  dafh  all  thefe  in  pieces. 
Suppofe  thofe  of  the  old  world  had  built  other  fhips  as 
like  the  ark  as  poflible,  or  had  fled  to  high  towers  of 
their  own  contriving,  the  deluge  would  have  deftroyed 
them  all ;  there  was  no  fafety  for  them  but  in  Noah's 
ark  alone.  So  whatever  arks  you  devife  to  fave  you 
from  wrath,  if  a  crucified  Chrift,  the  ark  of  God's  build- 
ing, be  flighted,  the  flood  will  fweep  away  all  your  own 
arks,  as  the  refuge  of  lies,  Ifa.  xxviii.  17. 

2.  Labour  to  be  thoroughly  convinced  of  your  mi- 
fery  while  out  of  the  ark  \  and  in  a  deep  fenfe  of  your 
neceflity  of  getting  unto  it ;  break  prefently  over  all 
the  bars  and  hindrances  which  the  devil  cafts  in  your 
way  to  flop  your  entry  into  the  ark,  as  unbelief,  flnful 
pleafures,  worldly  cares,  prefumptuous  hopes,  carnal 
company,  diveriions,  &c.  break  refolutely  through  all 
thefe  to  the  ark,  as  David's  three  mighty  men  brake 
through  the  hoft  of  the  Philifiines  to  the  well  of  Beth- 
lehem 5  furely  your  arguments  for  fo  doing  are  far 
flron per  than  theirs. 

a 

3.  Approve  heartily  the  whole  contrivance  of  God's 
ark  in  all  its  rooms  and  ftories  :  Approve  Chrift  cruci- 
fied in  his  perfon,  natures,  offices,  apd  relations,  in  his 
fi:ate  of  humiliation  and  exaltation  :  Accept  of  him  in 
them  all,  fubferibe  to  the  whole  new  covenant  fcheme, 
as  a  device  worthy  of  God  and  of  infinite  wifdom ; 
confent  to  the  great  end  and  defign  of  it,  namely,  that 
felf  be  debafed,  and  free  grace  eternally  magnified. 

4.  Be  frequently  efTaying  faith's  flight  unto  the  ark, 
and  to  the  window  in  the  fide  of  it  ;  make  earneft  mints, 
like  Noah's  reftlefs  dove,  to  get  in;  fay  oft,  like  David, 
Pfal.  lv.  6.  O  that  I  had  wuings  like  a  dove ',  for  then  ivoula 
I  fly  away,  and  be  at  refl.  I  would  haften  my  efcape 
from  the  flood,  and  lodge  my  foul  this  minute  in  one 
of  the  rooms  of  the  ark.     Believing  is  a  work  you 


SACRAMENTAL    ADVICES.  145 

fhould  be  often  efTaying,  and  though  you  cannot  believe 
with  faving  faith,  yet  believe  as  you  can,  looking  to  God 
for  more  ftrength.  You  cannot  pray,  praife,  or  fancti- 
fy  the  Sabbath  aright,  yet  you  aim  at  thefe  duties  as  you 
can  ;  fo9  in  like  manner,  make  honeft  mints  at  believ- 
ing and  flying  to  Chrifb ;  and  aim,  in  his  ftrength,  to 
apply  his  blood,  every  man  to  his  own  foul  in  particu- 
lar, by  an  appropriating  faith  (correfponding  to  the 
free  gofpel  offer)  and  taking  home  the  remedy  as  his 
own  ;  depending  dill  upon  the  Spirit's  grace  who  will 
not  fail  thofe  who  truft  in  him,  but  affift  them  in  ma- 
king faving  application. 

5.  Be  willing  to  part  with  every  thing  that  would 
compete  with  God's  ark,  however  fpecious  or  plaufible 
3  fhew  it  may  have.  Renounce  the  old  covenant,  and 
all  lurking  places  about  mount  Sinai,  for  in  none  of 
thefe  you  can  find  fafety,  Abhor  your  own  righteouf- 
nefs  for  an  ark,  whatever  fhape  it  may  appear'  in,  and 
embrace  him  alone  for  it,  wrho  is  the  Lord  our  Righteous- 
nefs.  His  Righteoufnefs  only  is  fpotlefs,  perfect,  and 
law-biding. 

6.  Make  a  furrender  of  yourfelf,  and  all  you  have, 
to  Jefus  Chrift,  to  be  difpofed  )f  by  hi  n  as  he  pleafeth  : 
Be  wi'ling  to  fuffer  the  lofs  of  all  things  for  him,  yea, 
count  all  things  lofs  and  dung  that  y  >u  may  win  to  the 
ark,  and  be  found  therein  when  the  flood  cometh. 


ADVICE  11. 

From  Rev    ih.  SO.      Behold  1 Jiund  at  the  duor  and  knock. 

Lost  fmner,  I  bring  you  good  tidings ;  the  eternal 
Son  of  God  hath  undertaken  a  long  journey,  and  en- 
dured great  fufferings  to  purchafe  falvation  for  thee  ! 
A  dear  purchafe  it  is,  dear  hath  it  coil:  him  to  obtain 
it  !  and  now  he  hath  brought  it  the  length  of  thy  door, 
and  there,  O  man,  Chrift  is  (landing  knocking,  and 
N 


146  SACRAMENTAL    ADVICES. 

faying,  This  day  falvation  is  come  to  this  houfe-door>  open 
and  take  it  in.  Now,  can  you  refufe,  O  firmer,  to  take 
in  Chrift's  purchafed  falvation,  when  Chrift  hath  come 
with  it  to  thy  very  door,  even  the  door  of  thy  heart? 
Behold  he  ftands  at  it,  and  knocks  for  entrance  !  Open, 
open,  &c. 

The  arguments  for  your  opening  are  ftrong  and 
many : — 

i.  Confider  at  whofe  door  Chrift  doth  ftand,  even 
at  the  door  of  a  creature  infinitely  below  him.  Oh,  it 
is  at  a  beggar's  door,  that  hath  nothing  to  entertain 
Chrift  with  when  he  enters  !  yet  faith  he,  Open  to  me, 
and  I  will  bring  in  provifion  with  me,  and  make  thee 
a  rich  feaft.  It  is  at  the  door  of  a  poor  Lazarus,  that 
is  all  full  of  ulcers  and  fores  ;  yet,  faith  Chrift,  open 
and  I  will  bring  in  the  balm  of  Gilead,  a  plaifter  of  my 
blood  for  healing  all  your  fores,  and  for  as  coftly  as  it 
is,  it  fhall  coft  you  nothing.  It  is  even  at  the  door  of 
an  enemy,  a  mortal  enemy,  that  Chrift  ftands :  You 
have  fpoken  ill  of  him,  thought  ill  of  him,  and  done  ill 
to  him  ;  you  have  affronted  him,  wounded  him,  and 
lodged  his  traitors  and  murderers  •,  yet,  faith  Chrift, 
Open,  and  hearken  to  the  offers  and  terms  of  reconcili- 
ation which  I  have  purchafed  for  you  with  my  blood  \ 
they  are  moft  furprifing  and  fafe,  eafy  and  honorable. 
It  is  at  the  door  of  Satan's  flaves  that  Chrift  ftands, 
thofe  who  have  been  long  drudging  at  his  work  and 
feeding  upon  his  hufks  ;  yet,  faith  Chrift,  Open  to  me, 
and  I  will  fet  you  at  liberty,  and  make  you  God's  free 
men  and  children.  Why  then  will  you  not  open  and 
receive  him  joyfully  ?  O  finner,  ftand  amazed  at  Chrift's 
condefcending  goodnefs,  in  ftanding  at  the  door  of  fuch 
a  fmoky  cottage,  fo  ill  fwept,  and  out  of  order  !  Good 
reafon  have  you  to  cry  out,  Lord,  I  am  not  worthy  thou 
Jhovldeft  come  iindsrjny  roof ;  but,  feeing  thou  humbled: 
thyfelf  to  viilt  the  unworthy  in  fuch  ?.  manner,  come 
in,  and  but  fpeak  the  word,  and  the  houfe  fhall  be 
cleanfed,  difeafes  healed,  grievances  redrerTed,  and  the 
foul  nude  happy.     It   is  highly  your  intereft  then  to 


5ACRAMEN.TAL    ADVICES.  147 

open  the  door,   and  welcome  in  your  Saviour,  who 
Hands  and  knocks  for  accefs. 

2  Again,  coniider  who  it  is  that  {lands  at  your 
door  :  It  is  even  the  King  of  Glory,  a  King  of  infinite 
power  and  majefty  !  And  will  ye  not  lift  up  the  gates 
of  your  fouls  to  this  King!  Were  it  but  an  earthly 
king  that  knocked  at  your  door,  you  would  ibon  open 
and  receive  him,  yea,  count  it  a  great  honour  that  you 
had  fuch  a  perfon  in  your  houfe  ;  but,  what  ^re  clay 
kings  to  the  King  of  Glory  ?  To  the  Prince  of  the  kings  of 
the  earth  ?  To  our  great  Emmanuel y  the  glorious  Plant  of 
renown)  the  Head  of  the  elect  world  ?  Who  then  would 
not  call:  the  gates  wide  open  to  fuch  a  glorious  King  ? 
Again,  he  is  the  everlq/itng  Father^  and  the  Father  of  all 
believers,  that  Hands  and  knocks !  A  Father  full  of 
pity,  that  follows  after  his  prodigal  children  and  invites 
them  to  return  to  him  !  And  wilF  not  a  child  open  the 
door  to  his  father  ?  Can  you  find  in  your  heart  to  keep 
your  companionate  Father  Handing  at  your  door  ? 
Nay  further,  it  is  your  hufband  that  knocks,  a  loving 
hufband,  that  hath  frffered  much  more  for  your  caufe  : 
And  will  not  an  affectionate  fpoufe  open  and  let  in  her 
hufband  ?  Moreover  it  is  your  phylicirtu  rhar  knocks, 
who  brings  healing  medicines  for  all  your  difeafes,  by 
which  he  hath  cured  many  thoufands  before  now  !  And 
will  not  a  fick  and  dying  man  let  in  fuch  a  phyllcian  ? 
Open,  O  fmner,  why  will  you  die  ? 

3.  Coniider  Chrift's  patience  and  long  fufFering  at 
your  door,  he  doth  not  knock  and  then  go  away  as  one 
indifferent  whether  you  open  or  not  -,  no,  he  knocks 
.and  ftands  ftill ;  he  (lands  and  knocks  again,  and  that 
after  many  repulfes  !  No  beggar  wanting  an  alms  would 
(land  fo  long  at  our  doors,  as  Chrift  (lands  at  a  beg- 
gar's door,  not  feeking  to  take  from  him,  but  wanting 
to  give  unto  him.  O  wonder  at  his  goodnefs  and  long 
patience  !  Behold  he  that  hath  a  throne  of  glory  to  fit 
upon,  and  ten  thoufand  times  ten  thoufand  to  bow  be- 
fore him,  is  willing,  O  finner,  to  fband  at  thy  door  ! 
yea,  he  ftands  whilft  thou  doil  lie  in  the  bofom  of  thy 


148  SACRAMENTAL    ADVICES. 

lufte.  He  ftands  without,  whilft  his  enemies  are  let  in 
and  allowed  to  poffefs  the  belt  feats  !  He  (lands  at  the 
door,  while  Satan  is  let  in, and  gets  theeafy  chair  !  Owon- 
lerful  patience  !  That  Chrift  after  fo  many  affronts  and 
repulfe^,  and  after  feeing  enemies  preferred  before  him, 
iliouki  continue  to  ftand  at  your  door  and  knock  ! 
But,  O  finner,  do  not  try  his  patience  too  much,  nor 
provoke  him  too  long  ;  for,  obferve  the  text,  he  now 
{lands,  he  is  on  his  feet  ready  to  go  away  •,  the  knock 
will  be  given  that  will  prove  the  lair,  and  thou  knoweft 
not  but  the  prefent  knock  may  be  it,  do  not  then  de- 
lay to  open  one  moment  longer. 

4.  Confider  Chrift's  earned  defire  to  be  let  into  your 
heart.  He  not  only  lianas  at  the  door,  but  he  knocks  ; 
yea,  knocks  loud  and  knocks  often,  to  convince  you  of 
his  earneflnefs.  Many  a  loud  knock  doth  he  give,  by 
his  calls  and  invitations  in  his  word,  Come  imio  me,  open 
unto  me}  I:ck  unto  me.  Many  a  knock  gives  he  by  his 
promiks  to  you,  I  will  come  in,  I  will  fup  with  you,  I 
will  eafe  you,  heal  you,  enlighten  you,  manifelt  myfeif 
to  you,  &c.  Many  a  knock  give-  he  by  his  threaten- 
ings  cf  wrath  and  vengeance  againft  thofe  who  fhut 
their  doors  againft  him.  Many  a  knock  gives  he  by 
your  own  confcence,  and  by  his  own  Spirit,  raiting 
convictions,  inclinations,  deiires  and  purpofes  within 
your  heart,  to  bring  you  to  a  Saviour.  And  many  a 
rap  and  knock  doth  he  give  at  your  doer  on  facrament 
occafions.  Then  it  h  he  knocks  aloud  with  his  nailed 
hands  and  pierced  feet,  and  ftands  at  your  door  with 
his  wounds  open,  his  biood  ftreaming,  and  his  garments 
dyed  with  blood  :  And  all  this  to  fhew  his  earneftnefs 
to  be  let  into  your  heart.  Open  then  to  Chrift,  O  tin- 
ner, while  he  is  knocking;  be  allured  he  will  not 
knock  always  &  this  may  poilibly  be  the  laft  day  of  the 
Spirit's  knocks  and  ftrivings  with  thee  :  fo  that  if  you 
refufe  to  open  at  this  prefent  knock,  God  may  ftnke 
you  dead  and  fenfelefs  all  your  life,  clap  a  feal  on  the 
door  that  it  fhall  never  open  ;  you  may  hear  minifters 
knock  after  this,  but  never  hear  God's  Spirit  knock 


SACRAMENTAL    ADVICES.  149 

again  ;  and,  Wo  untoyon%  if  he  depart  from  you.  Remember, 
O  man,  for  as  many  knocks  as  God  gives  at  your  door, 
he  keeps  an  exact  account  of  them  all,  and  will  reckoa 
them  up  all  at  the  judgment  feat.  And  can  you  think 
lie  will  open  heaven  to  you  then,  who  will  not  open 
your  heart  to  him  now  !  No,  no  ;  his  ear  will  be  as 
deaf  to  you  hereafter,  as  yours  is  to  him  now.  Read 
and  believe  that  terrible  word,  Prov.  i.  24,  &c. 


ADVICE  III. 

From  Rev.  iii.  20.  If  any  man  hear  my  voice ,  and  open  the  doOr%  I  toili 
come  in  and  sup  ivith  h'un. 

Great  and  precious  are  the  promifes  which  Chrift 
makes  to  them  who  hearken  to  his  voice  in  the  gofpel 
offers,  and  open  their  hearts  to  receive  him,  as  offered 
to  them  in  all  his  offices  \  I  will  come  in,  and  bring  all 
the  benefits  of  my  purchafe  with  me  to  entartain  and 
feaft  that  foul,  even  pardon,  peace,  light,  life,  grace, 
and  glory. 

1.  Obferve,  the  duty  called  for,  is  to  hear  Chrift's 
voice,  and  open  the  door  to  him,  that  is,  to  accept  and 
embrace  his  free  gofpel  offers,  and  heartily  to  acquiefce 
in  the  gofpel  method  of  a  flnner's  reconciliation  and 
juftification  through  the  righteoufnefs  of  our  glorious 
Emmanuel,  and  willingly  receive  and  fubmit  to  him 
as  our  prophet,  prieft,  and  king.  What  is  the  preach- 
ing of  the  gofpel,  but  Chrift's  charming  voice  calling 
loft  finners  home  to  himfelf  ?  What  is  it,  but  Chrift's 
following  them  with  invitations  and  intreaties  to  come 
to  him  and  live  ?  This  is  Chrift's  voice  which  he  would 
have  finners  to  hear,  come  and  live  \  though  they  ge- 
nerally refufe  to  do  it  !  Oh,  what  condemned  male- 
factor would  refufe  to  hear  the  voice  of  his  fovereign 
offering  him  his  life,  as  condemned  finners  do  ?  John 
v.  40.  Te  will  not  come  to  me  that  ye  might  lave  life.  Yet 
behold,  after  many  refufals,  he  follows  his  offers  with 
N  2 


I5S  SACRAMENTAL    ADVICES. 

arguments,  ftrong  arguments  to  prevail  with  finners, 
and  after  the  greateft  obftinacy  he  is  loth  to  break  off 
his  treaty  with  them,  Hof.  xi.  8.  H.w  fhall  I  give  thee 
up,  Ephraim  P  Why  will  ye  die?  What  reafon  can  you 
give  for  refilling  life,  or  for  chuling  death  ? 

2.  Obferve,  who  it  is  that  Chrift  calls  to  hear  his 
voice,  and  open  their  doors  to  him  ;  it  is  not  this  or 
that  man  only,  or  any  particular  fort  of  men  ;  it  is  any 
man,  every  one  that  lies  under  the  gofpel.  If  any  man 
will  hear  my  voice,  and  open  the  door,  faith  Chrift,  I  will 
come  in,  if  any  will  open,  be  he  old  man  or  young  man, 
/  will  come  in.  If  the  greateft  fintier,  the  moft  crimfon- 
coloured  finner  will  open,  /  will  come  in.  Any  man  ;  if 
the  fwearer  will  open,  if  the  fabbath- breaker,  if  the 
murderer,  if  the  drunkard,. if  the  unclean,  if  the  thief, 
if  the  cheat,  if  the  liar,  if  the  mocker,  if  the  pray- 
erlefs  man,  if  the  man  that  hates  God  and  godlinefs 
will  open  to  me,  /  will  come  in  and  ftp  with  him.  O 
what  encouragement  doth  this  word,  If  any  man,  give 
to  every  iinner  to  fly  to  Chrift!  If  any  man,  who* 
ever  he  be,  whatever  he  hath  done,  if  he  will  welcome 
me,  receive  me  in  the  gofpel- offers,  I  will  come  in 
to  him. 

3.  Obferve,  Chrift  requires  ftnners  to  open  the  door, 
that  he  may  come  in  to  teach  them  ;  however  unable 
they  be,  this  is  their  duty,  they  muft  mint,  and  ufe  alt 
means  to  do  it,  and  look  up  to  him  for  ftrength.  He 
will  have  the  finner's  confent,  and  the  foul  made  will- 
ing to  receive  him.  O  then  caft  open  the  door,  open 
it  wide,  receive  Chrift  wholly,  receive  him  without  re- 
ferve,  open  before  him  the  two  leaved  gates,  not  the 
wicket,  or  one  leaf  only,  but  both  leaves  of  the  door. 
2,et  Chrift  have  the  full  and  free  confent  of  the  foul, 
and  abundant  entrance  into  it.  There  are  fome  re- 
folving  to  open  the  door  to  Chrift,  others,  perhaps,  are 
beginning  to  open  it :  O  let  them  not  halt  in  doing. 
With  fome  the  door  is  half  open,  and  there  they  flop. 
They  are  almoft  but  not  altogether,  Chriftians.  O  a!- 
moft   Chriaian,  why  do  you  halt  ?     Why  would  yon 


SACRAMENTAL    AftVICEiic  151 

Iofe  all  the  pains  you  have  been  at  ?  A  little  more 
would  caft  the  door  wide  open,  and  make  you  an  alto- 
gether Chriftian.  Go  then  a  little  further,  O  iinner, 
to  fave  your  foul.  Open  to  Chrift  all  the  powers  and 
faculties  of  your  foul.  Open  to  him  fully  here,  as  you 
would  have  him  to  open  freely  to  you  hereafter.  Oh, 
what  mean  you  to  open  to  Chrift  only  by  halves  ?  the 
half  open  door  will  be  ready  to  go  to  again  ;  and,  alas  ! 
if  fo,  it  may  never  open  for  the  future.  Let  it  be  your 
concern  then  to  go  a  little  further  than  the  almoft 
Chriftian,  and  reft  not  in  fair  beginnings. 

4.  Obferve,  how  great  the  advantage  is  of  opening 
the  door  to  Chrift  ?  Why  ?  I  will  come  into  the  houfe, 
faith  he,  even  the  friend  of  finners,  the  King  of  Glory 
will  come  in,  the  beft  gueft  that  ever  came  in  to  a  poor 
man's  houfe  :  How  honourable,  how  profitable,  how 
happy  and  blefled  muft  fuch  a  vifit  be  !  Q^For  what 
end  will  Chrift  come  in  ?  A.  He  will  come  in  to  en- 
lighten the  houfe :  for  the  foul  is  a  dark  dungeon 
while  Chrift  is  fliut  out :  He  will  come  in  to  adorn  and 
enrich  the  foul  with  the  ornaments  and  treafures  of  his 
grace  ;  he  will  come  in  to  reign  in  the  foul,  and  pull 
down  the  tyrant  that  hath  long  oppreft  you  :  As  in  the 
text,  he  will  come  in  and  fup  with  you,  and  caufe  you 
to  fup  with  him  ;  And  becaufe  you  have  no  fitting  pro- 
vifion  in  the  houfe,  he  will  bring  it  with  him.  And  O 
how  rare  are  ChrirYs  dainties,  his  hidden  manna,  the 
fruits  of  the  tree  of  life,  the  grapes  of  Canaan,  the 
bread  that  comes  down  from  heaven  !  How  excellent 
is  the  water  of  life  !  One  drop  of  it  would  be  an  ever- 
lafting  fpring  in  thy  foul,  that  would  keep  thee  from 
thirfting  after  the  creature  any  more.  What  a  rich 
feaft  are  the  graces  of  the  Spirit  quickened  to  a  lively 
exercife  !  What  bleffed  feaft  is  pardon  of  fin,  peace 
with  juftice,  peace  with  the  law,  and  intereft  in  Chrift's 
purchafe,  intimations  of  Chrift's  love,  gofpei  promifes 
applied,  communion  with  God,  views  of  eternal  life, 
well  grounded  hopes  of  immortal  glory  !  &c.  O  how 
precious  and  delicate  are  thefe  gofpei  rarities  which  are 


152  SACRAMENTAL    ADVICES, 

fet  before  you  on  the  communion  table,  and  freely  ten- 
dered to  every  one  that  opens  the  door  to  Chrift  !  Who 
would  not  welcome  fuch  a  gueft  that  brings  fuch  glo- 
rious provifion  with  him  ?  Had  poor  finners  fpiritual 
appetites  fharpened  for  Chrift's  feaft,  there  would  not 
be  fo  many  fhut  doors  againft  him. 

5.  Obferve,  how  folemnly  Chrift  offers  thefe  gofpei 
bleffings  to  you,  with  a  Behold  IJland,  &c.  Chrift  takes 
witneffes  upon  it,  witneffes  againft  the  refufers  :  Behold 
ye  angels,  and  witnefs  for  me  how  kind  and  bountiful  my 
offers  are  to  Adam's  rebellious  children  !  Behold,  ye 
minifters,  and  witnefs  againft  thofe  who  fhut  me  out. 
Behold,  ye  ftones  and  timber  of  the  houfe,  ye  elements 
and  communion  tables,  bear  witnefs  for  me  and  againft 
them  !  Behold,  ye  fellow  communicants  and  hearers, 
bear  witnefs  one  againft  another  that  I  knocked,  I  call- 
ed, I  knocked  loud,  I  knocked  long,  but  ye  kept  your 
doors  bolted  againft  me.  It  is  a  melancholy  thought 
for  thofe  who  are  minifters  to  entertain,  that  they  will 
one  day  be  brought  in  as  witneffes  againft  thofe  who 
fhut  out  their  Saviour  ;  but  when  called,  they  mud 
witnefs  againft  fuch,  though  never  fo  dear  to  them  now, 
that  Chrift  called,  but  they  refufed  ;  he  made  kind  and 
large  offers,  but  they  regarded  them  not.  O  then 
let  every  foul  fet  about  fweeping  and  wafhing  all  the 
rooms,  and  caft  open  all  the  doors,  as  wide  as  they 
can,  to  the  King  of  Glory,  and  receive  him  with  accla- 
mation and  praife.  Take  the  crown  off  the  head  of 
felf,  and  put  it  on  the  head  of  Chrift,  afcribi ng  all  the 
glory  of  your  falvation  to  him,  and  nothing  to  free-will 
or  your  own  doings. 

ADVICE  IV. 

From  Prov.  Ix.  5.    Come,  eat  cf my  bread,  and  drh.k  of  the  toiney  \Zfc, 

Christ  is  the  wifdom  of  God,  who  hath  made  rich 
provifion  for  entertaining  his  people,  and  hath  fet  it 
before  them  in  the  ordinance  of  the  Lord's  fupper,  even 


SACRAMENTAL    ADVICES.  153 

Chrift  crucified,  with  all  the  fruits  of  his  purchafe.  His 

fe/h  is  meat  indeed,  and  his  blood  is  drink  indeed.  The  fruits 
we  feaft  upon  are  pardon  and  peace,  righteoufnefs  and  grace, 
the  alfurance  of  God's  love,  the  confolations  of  his  Spirit,  the 
promifes  of  the  go/pel,  and  all  the  earnefts  and  pledges  of 
eternal  life.  To  this  feaft  ftarving  fouls  are  invited,  to 
feed  by  faith  upon  thofe  provifions  Chrift  hath  pre- 
pared for  them,  applying  them  to  themfelves,  and  ta- 
king the  comfort  of  them. 

Bread  and  wine  are  chofen  as  fit  refemblances  of  his 
fpiritual  feaft.  As  bread  and  wine  ferve  to  preferve 
our  natural  life,  and  to  ftrengthen  and  cheer  us  when 
weak  or  fainting  ;  fo  Chrift  crucified,  apprehended  by 
faith,  prefcrves  our  fpiritual  life,  and  procures  eternal 
life,  ftrengthens  weak  believers,  and  cheers  drooping 
fbul§.  As  bread  and  wine  incorporate  with  our  bodies, 
fo  Chrift  by  his  Spirit  dwells  in  u>,  and  we  by  faith  and 
love  dwell  in  him.  As  bread  and  wine  fatisfy  our  hun- 
ger and  thirft,  fo  thofe,  who  by  faith  lay  hold  and  par- 
take of  Chrift's  flefh  and  blood,  fhall  no  more  hunger 
or  thirft  after  earthly  things.  Bread  is  the  mo  ft  necef- 
fary  thing  in  the  world,  hence  called  the  ftafTof  bread, 
it  upholds  our  lives  ;  fo  Chrift  is  the  mercy  of  mercies^ 
the  moft  ufeful  and  necefiary  hi  effing  to  preferve  our 
ftarving  fouls.  Chrift  is  the  ftafF  of  bread  indeed  to 
believing  communicants,  a  ftarT  that  fupports  you,  a 
ftaff  that  defends  you,  a  ftaft'that  will  beat  off  all  your 
enemies:  If  you  take  hold  of  this  ftaff  by  faith,  it  will 
rout  and  put  all  your  foes  to  flight.  There  is  ho  bread 
like  this  !    1  am  the  bread  of  life,  iaith  Chrift. 

We  read,  Judges  vK,  13.  of  a  dream  of  one  of  the 
Midianitiih  hoft  •,  he  dreamed,  when  Gideon  was  com- 
ing upon  them,  that  a  cake  of  barley  bread  came  tumb- 
ling into  the  hoft  of  Midian,  and  fmote  a  tent  that  it 
fell  to  the  ground.  Strange  !  a  piece  of  bread  overturn 
a  tent  !  Behold  the  interpretation  of  that  dream  in  the 
holy  facrament  !  Here  a  piece  of  bread,  if  eaten  by 
faith,  that  will  invade  the  Midianitifh  hoft  of  the  devil, 
and  the  lufts  of  the  flefh,  ftrike  down  all  their  tents, 


154  SACRAMENTAL    ADVICES. 

and  put  them  to  flight.  Come  then,  eat  of  this  bread 
believingly,  and  take  faith's  view  of  Chrift's  body  rep- 
refented  by  it,  as  bruifed  and  broken  by  your  fins  ; 
this  will  weaken  their  power,  and  turn  your  heart 
againft  them",  and  make  you  refoive  that  thefe  enemies 
of  Chrift  fhall  not  live  in  your  foul.  If  the  fight  of 
Caefar's  bloody  robe  incenfed  the  Romans  againft  the 
murderers  who  flew  him,  much  more  a  fight  of  Chrift's 
wounds  and  bruifes  in  the  facrament,  fhould  excite  you 
to  hate  and  kill  fin,  and  revenge  Chrift's  death  upon 
this  cruel  murderer. 

Again,  would  you  have  ftrength  for  your  wildernefs 
journey,  and  for  the  temptations  and  trials  you  meet 
with,  before  you  have  occafion  of  another  facrament  ? 
come,  eat  of  this  bread  that  ftrengtheneth  the  hearts 
of  men.  Here  is  food  more  fubftantial,  durable,  and 
nourifhing,  than  Elijah's  cake  baken  on  the  coals,  and 
his  cruife  of  water  provided  for  him  by  the  angel  j  and 
yet  it  is  feid,  he  went  in  the  Jlrength  of  that  meat  forty 
days  and  forty  nights,  until  he  came  to  Hortb,  the  mount 
of  God,  i  Kings  xix.  7,  8.  There  we  find  Elijah 
twice  wakened  by  the  angel,  that  he  might  take  a  dou- 
ble meal  :  Arife  and  eat ',  for  thy  journey  is  long :  So  God 
may  be  faying  to  thee,  O  Chriftian  traveller,  arife  and 
eat  \  awake,  O  faith,  awake,  O  fpiritual  appetite,  thy 
journey  may  be  long  •,  take  a  good  meal,  you  know  not 
what  hills  you  have  to  climb,  what  winds  and  ftorms 
may  blow  in  thy  face,  before  another  occafion  of  this 
fort  ;  Satan's  ftorm  may  blow,  and  death's  ftorm  may 
blow,  fo  that  you  may  not  fee  another  table  like  this, 
till  you  come  to  the  mount  of  God  above.  This  is  the 
fame  bread  the  glorified  faints  do  £c&d  on  in  heaven. 
Chrift  is  the  manna  that  came  down  from  heaven  to 
feed  perifhing  fouls.  The  Ifraelites'  manna  was  a  type 
of  Chrift,  and  hence  called  fpiritual  bread,  1  Cor.  x.  4. 

The  manna  was  freely  given  to  them,  and  fell  every 
morning  round  their  tents,  and  all  of  them  were  at 
freedom  to  gather  it,  and  there  was  enough  for  the 
whole  camp  *,  fo  Chrift  is  God's  free  gift,  and  in  him  is 


SACRAMENTAL    ADVICES,  155 

fulnefs  of  grace  for  the  whole  believing  world,  and 
every  gofpel  hearer  is  free  to  gather  it,  though  indeed 
the  morning  of  our  lives  is  the  moil  proper  gathering 
time.  There  was  a  memorial  of  this  manna  preferved 
in  the  ark  ;  fo  is  there  of  Chrift  in  the  Lord's  fupper, 
as  the  food  of  our  fouls.  Manna  was  ground  in  a  mill, 
or  beaten  in  a  mortar,  and  baken  in  an  oven,  before 
it  was  fit  for  food  -,  fo  Chrift  was  bruifed  and  ground 
by  his  fufferings,  and  fcorched  in  the  fiery  oven  of  his 
Father's  wrath,  that  he  might  become  a  fit  Saviour  and 
fir  food  for  our  fouls. 

But  Chriit  crucified  infinitely  excels  the  Ifraelites' 
manna  :  Theirs  was  peculiar  to  themfelves,  bur  Chrift 
is  free  to  both  Jews  and  Gentiles  •,  theirs  ceafed  when 
they  came  to  Canaan,  but  ours  continues  for  ever,  and 
is  enjoyed  moft  fully  in  the  Canaan  above  ;  theirs  only 
preferved  a  natural  life,  but  ours  gives  a  Spiritual  and 
eternal  life.  O  come  then,  eat  of  this  heavenly  bread, 
when  fet  before  you  in  plenty,  with  hunger  and  uefire, 
ble fling  God  for  it,  faying,  JLord,  evermore  give  us  this 
bread :  Come  with  ipirituai  appetites  and  purified  hearts. 
The  Ifraelites'  manna  was  laid  up  in  the  ark,  and  kept 
in  a  pure  golden  pot,  to  teach  you  to  cleanfe  your  hearts 
from  fin  and  .corruption,  that  they  may  be  fit  to  lodge 
Jefus  Chrift,  our  heavenly  manna.  If  the  vefTels  which 
contain  the  facramental  bread  were  foul  or  polluted, 
•you  would  cenfure  it  as  mod  indecent ;  but  much  more 
unbecoming  is  it,  to  receive  Chrill:  into  a  foul  heart. 

Come  to  this  table  with  humility,  and  a  deep  fenfe 
of  your  ill  defervings,  acknowledging,  that  the  leaft 
crumb  of  this  bread  will  be  a  great  mercy  to  fuch  an 
unworthy  creature  !  Truth,  Lord,  I  am  a  dog,  vile  and 
polluted,  yet  the  dogs  eat  of  the  crumbs  which  fill 
from  the  chiidrens'  table  !  May  I  plead  for  a  crumb  for 
thy  free  mercy's  fake.  Oh,  I  am  unworthy  of  the  com- 
mon bread  that  is  fet  upon  my  own  table,  much  more 
of  the  heavenly  bread  that  is  fet  upon  thine  !  Inftead 
of  bread  thou  niayelt  give  a  ftone  ;  inftead  of  a  fmile, 
a  frown  •,  inftead  of  the  cup  of  the  New  Teftament, 


\ob  SACRAMENTAL    ADVICES. 

fealed  pardon  of  all  your  crimes  ;  I  will  give  you  all 
the  good  things  of  the  land,  far  excelling  the  richeft 
fruits  of  Egypt,  even  my  own  body  and  blood,  with  all 
the  fpiritual  and  eternal  bleffings  purchafed  thereby. 

Objecl.  But  alas  !  I  have  dealt  fo  bafely  and  treach- 
erously with  my  brother  Jofeph,  I  have  no  confidence 
to  go  and  meet  him,  I  am  afraid  he  frown  on  me.  Anf. 
He  has  indeed  good  ground  to  do  it,  but  he  is  full  of 
bowels,  tendernefs,  and  pity  to  penitents,  and  moll  rea- 
dy to  forgive.  Let  me  advife  you  to  imitate  Jacob 
when  going  to  meet  his  brother  Efau,  whofe  wrath  he 
very  much  dreaded  :  He  carried  prefents  along  with 
him  to  his  brother.  In  like  manner  do  you  take  pre- 
fents along  with  you,  fuch  as,  i.  A  broken,  contrite 
and  humbled  heart,  a  broken  heart  he  will  not  defpife.  2. 
Take  faith  with  you,  and  the  ftronger  it  is,  it  will  be 
the  more  agreeable  prefent  to  Chrift  ;  put  a  firm  truft 
and  confidence  in  his  blood  and  bowels,  bode  and 
threap  kindnefs  on  him,  like  the  woman  of  Canaan, 
Truths  Lord)  I  am  a  dog  ;  but  dog  as  I  am,  I  may  plead 
for  a  crumb,  feeing  thy  faithful  word  warrants  me  to  do 
it  ;  this  prefent  from  that  poor  creature  was  fo  accep- 
table to  Chrift,  that  he  immediately  anfwered,  O  woman^ 
great  if  thy  faith  >•  be  it  unto  thee  even  as  thou  ivilty  Matth. 
xv.  28.  3.  Take  with  you  a  firm  purpofe  and  refolu- 
tion?  in  the  ftrength  of  your  brother,  not  to  betray  or 
wound  him  any  more,  and  feal  a  covenant  with  him 
upon  thefe  terms.  4.  Take  with  you  a  fincere  heart 
and  purpofe  of  imitating  your  brother,  and  ftudying 
Conformity  to  him.  Learn  of  me>  faith  he,  for  I  am 
meek  and  lowly  in  heart,  Thefe  prefents  would  be  mod 
acceptable  to  your  grieved  and  offended  brother.  But 
feeing  you  have  nothing  of  your  own,  cry,  Lord,  give 
them  firft  to  me,  and  I'll  offer  them  unto  thee. 

What  condefcenfion  is  this,  that  Chrift,  the  King  of 
kings,  fhould  fay  to  all  believers,  Ye  are  my  brethren 
and  fi fters  :  Who  would  not  defire  fo  ftand  in  this 
honourable  relation  to  an  earthly  king,  and  far  more 
to  the  King  of  Glory  \    Would  ye  have  him  then  for 


^> 


SACRAMENTAL    ADVICES,  353 

our  brother  to  own  us,  fuccour  and  fympathife  with  us 
in  all  our  troubles,  let  us  forthwith  embrace  and  clofe 
with  him  by  faith,  as  he  is  tendered  to  us  in  the  rich, 
large,  and  free  offers  of  the  gofpel,  and  then  the  rela- 
tion is  prtfently  made  up.  O  how  inviting  and  allur- 
ing is  that  word,  I  am  Jefus  your  brother  !  It  fhould 
conquer  the  moft  ftubborn  will,  and  make  every  unbe- 
lieving heart  to  receive  him  like  Thomas,  and  fay,  My 
Lord  and  my  God. 

Let  every  believer  in  diftrefs  come  like  the  bee,  and 
fuck  honey  from  this  flower,  I  am  Jefus,  your  brother ; 
Be  not  afraid^  it  is  L  Do  not  miftake  me  for  an  enemy 
in  any  of  my  dealings  with  you  ;  it  is  I,  your  brother, 
that  means  you  no  harm.  It  is  I  that  loves  you,  and 
laid  down  my  life  for  you  ;  it  is  I,  who  by  my  blood 
purchafed  and  fanclified  afflictions  to  you,  to  work  for 
your  good.  It  is  I  that  doth  all  things  well,  and  hath 
infinite  wifdom  and  love  to  order  and  direct  every  dif- 
penfation  for  your  intereft  and  benefit.  It  was  I  that 
fweat  blood  for  you  in  the  garden,  was  fpit  upon  and 
buffeted  in  the  high  prieft's  hall,  and  nailed  for  you  to 
the  crofs,  and  all  to  purchafe  eternal  happinefs  and 
glory  for  my  afflicted  brethren.  I  am  Jefus  your  broth- 
er, Behold  my  hands  and  my  feet.  It  is  I  that  died  and 
rofe  again  for  ycu,  and  have  afcended  to  my  Father 
and  your  Father,  to  my  God  and  your  God  ;  and  have 
gone  up  to  prepare  a  place  for  you.  It  is  I  that  fit  at 
the  helm,  and  have  all  power  given  to  me.  It  is  I  that 
am  faithful  and  true,  I  have  the  fame  tender  heart  and 
yearning  bowels  for  you  I  had  on  earth.  It  is  I  that 
never  failed  any  that  trufted  in  me.  It  is  Jefus  your 
brother,  who  am  ftill  the  fame  yefterday,  to-day,  and 
for  ever.  Be  not  afraid  in  trouble,  it  "is  I  your  dear 
friend  and  brother;  come  near  to  me  in  the  daily  ex- 
ercife  of  faith.  Come  near  and  clofe  to  me  at  my 
table,  and  take  a  narrow  look  to  my  five  big  wounds, 
and  draw  confolation  from  them.  Behold  the  two 
wounds  in  my  hands,  and  the  two  wounds  in  my  feet, 
which  were  made  to  bring  ycu  back  from  hell  to  hea- 
ven.    Behold  a  fifth  wound  in  my  fide,  and  look  into 


160  SACRAMENTAL    ADVICES. 

my  heart,  and  fee  it  panting  with  love,  and  do  not  ques- 
tion your  brother's  love  to  you  any  more. 


ADVICE  VI. 

Trom  Matth.  xxii.  2.   A  certain  king  made  a  marriage  for  lis  Jon* 

The  gofpel  covenant,  or  covenant  of  grace,  is  a 
marriage  covenant  betwixt  Chrift  and  believers ;  a  fur- 
priiing  marriage  this  is,  and  yet  a  marriage  of  God's 
making.  Wonderful  !  The  great  God  is  content  to 
give  his  dear  Son  in  marriage  to  fallen  Adam's  daugh- 
ter, that  was  become  a  flave  to  the  devil  !  Yea,  he  hath 
drawn  up  the  contract,  and  all  the  articles  of  it.  Chrift 
the  bridegroom  hath  cheerfully  fubferibed  the  contract, 
he  dipt  the  pen  in  his  own  blood  on  the  crofs,  and  put 
his  hand  to  it  in  the  view  of  God,  angels,  men,  and 
all  the  world.  Now  the  bridegroom  wants  your  con- 
tent to  the  marriage  contrail,  and  he  hath  long  been 
courting  you  to  fubferibe  it  :  Some  of  you  have  often 
been  purprfing  to  do  it ;  yea,  taken  the  pen  in  your 
hand  ;  but,  upon  fome  fmall  temptation,  have  ftopt  and 
thrown  by  the  pen.  This  day  Chrift  hath  fet  a  tryft 
with  you  to  conclude  the  bargain,  and  his  ambaiiadors 
are  come,  in  his  name,  to  fpread  the  contract  before 
you  with  all  its  articles.  Well  then,  Will  you  go  with 
this  man  ?  Will  you  put  your  hand  to  the*  contract  ? 

O  fmners,  you  have  no  reafon  to  be  fhy  in  this  mat- 
ter, you  have  nothing  to  be  vain  of,  you  are  mean  born, 
of  low  extract ;  you  are  loathfome  lepers,  you  are  de- 
formed, black,  and  have  no  beauty  *,  you  are  cripples, 
cannot  walk,  unlefs  Chrift  lift  you  \  you  are  drowned 
in  debt,  many  old  fcores  hath  Chrift  to  clear  for  you, 
if  he  match  with  you.  O,  who  could  make  love  to 
fuch  a  wretched  creature.  Yet,  behold,  here  is  one 
that  is  fairer  than  the  fons  of  men,  of  the  blood-royal 
of  heaven,  the  heir  of  all  things,  courting  you.  Be  af- 
tonifhed,  O  ye  heavens,  at  this  match  !     One  infinitely 


SACRAMENTAL    ADVICES.  161 

rich  with  a  beggar,  the  heir  of  heaven  with  the  heir  of 
hell,  the  beauty  of  heaven  and  earth  with  a  deformed 
negro  !  But  if  the  bridegroom  be  content,  why  ihould 
you  flick  ?  Can  you  give  any  reafon  for  your  refufai  or 
delay  ?  Now  the  God  of  heaven  is  fetting  try  ft  with 
you  to  conclude  this  bleffed  bargain  with  you  at  his  t?.- 
ble,  and  calling  you  there  to  (ign  and  feal  a  marriage 
contract  with  his  Son,  and  that  before  all  the  peribns 
of  the  glorious  Trinity,  before  the  elect:  angels,  before 
ChrifVs  ambaffadors,  and  before  all  the  congregation, 
witnelTes  thereto.  There  have  been  many  meetings 
heretofore,  about  this  grand  affair,  to  no  effect :  The 
world,  Satan,  and  the  fleih  have  formerly  broke  off  the 
treaty  ;  forbid  it,  Lord,  that  they  do  it  this  day.  O, 
that  the  long  fpoke  of  match,  betwixt  a  crucified  Jefus 
and  loft  fouls,  may  hold  at  laft.  This  may  be  the  laft 
tryft,  the  laft  offer  Chrift  will  make  •,  it  may  be  now  or 
never  with  you.  Lay  your  hand  to  your  heart  then, 
and  conflder  well  before  you  refufe. 

Come,  take  another  view  of  this  beautiful  bride- 
groom,  that  is  in  your  offer.  Behold  how  delicate  bis 
complexion  is,  He  is  white  and  ruddy*  white  in  regard 
of  his  innocence,  ruddy  in  his  bloody  pafiion.  O  how 
peerlefs  is  his  perfon  !  how  raviihing  his  beauty  !  how 
charming  his  voice  !  how  ftately  his  goings  !  how  fra- 
grant his  garments !  They  fmell  of  aloes,  myrrh,  and 
caffia  !  Search  all  the  world,  you  cannot  find  his  equal. 
One  glimpfe  of  him  is  enough  to  ravifh  men  and  an- 
gels :  His  locks  arc  black  and  bitJJjy  as  the  raver. ',  his  lips 
are  like  lillies,  dropping  ftveet  fmcUing  myrrh  *  his  legs  a  r 
pillars  of  marble,  fet  upon  fockets  of  fine  gold ;  his  counte- 
nance is  as  Lebanon,  excellent  as  the  cedars  ;  yea  he  is  al- 
together lovely  I  Now,  can  you  refufe  fuch  a  lovely  per- 
fon, efpecially  uhen  you  think  he  loved  you,  fo  as  to 
fuffer  a  cruel  and  bloody  death  for  you,  and  to  fend 
his  portraiture  with  the  marks  of  his  wounds  to  be 
put  in  your  hands  at  his  holy  table,  and  all  to  win  your 
heart !  Come  view,  and  remember  the  many  wounds 
he  received  from  you,  by  the  thorns  which  picx 
o  2 


IG2  SACRAMENTAL    ADVIl- 

head,  by  the  pincers  that  plucked  his  hair,  by  the  fcourg- 
es  that  tore  his  back,  by  the  nails  that  pierced  his  hands 
and  feet,  and  by  the  fpear  that  opened  his  fide  !  Sure- 
ly thefe  wounds  do  not  mar  his  beauty  to  the  eye  of 
faith ;  nay,  though  he  be  all  over  wounded,  mangled, 
and  bleeding,  yet  to  a  believer  he  is  (till  white  and  rud- 
dy, the  chief Jl  among  ten  thouj and,  fairer  than  all  thefons  of 
men,  nay  than  all  the  fons  of  God  too. 

Certainly  the  bridegroom  mud  be  in  earned:,  when 
he  comes  in  his  marriage  robes  to  win  backward  hearts  ; 
when  he  puts  on  his  dyed  garments,  and  is  red  in  his 
apparel ;  when  he  difplays  his  glory,  brings  the  mar- 
riage contract  in  his  hand,  fpreads  it  on  the  commun- 
ion table,  and  calls  all  who  love  him  to  fign  it.  O  that 
many  were  made  willing  in  a  day  of  his  power,  to  go 
into  all  the  articles  of  his  marriage  covenant,  faying, 
My  heart  is  now  content  to  go  with  the  man  Chrift* 
that  wonderful  man  ;  I  confent  to  all  his  terms,  he  is 
my  Lord  and  my  God;  my  glorious  Emmanuel;  my  be- 
loved is  mine  ;  and  I  am  his.  Queit.  I  would  know  par- 
ticularly what  he  requires  on  my  part  of  the  contract, 
that  I  may  diftinctly  clofe  with  him  ?  Anf.  He  would 
have  you,  I.  Convinced  of  your  finking  and  perifhing 
(late,  while  you  fland  upon  the  old  bottom  of  a  cove- 
nant of  works,  and  willing  to  leave  it,  and  leap  from  it, 
•and  cleave  to  a  covenant  of  grace,  and  a  borrowed 
i  ighteoufnefs,  for  all  the  ground  of  your  hope.  2.  He 
would  have  you  humbled  and  grieved  for  your  long 
flighting  his  kind  offers  by  your  unbelief,  and  for  your 
preferring  Satan's  drudgery  to  his  fervice.  3.  Give  up 
with  all  other  lovers,  and  thofe  that  would  rival  it  with 
Chrift,  fuch  as  fin,  the  world,  and  the  law  ;  feif-right- 
r oufnefs  muft  be  renounced  and  parted  with  ;  you  rauft 
break  league  with  all  Chrift's  enemies.  4.  Accept  of  Je- 
fus  Chrift.  as  your  hufband,  receive  him  in  all  his  offices, 
reft  and  depend  on  him  alone  for  righteoufnefs,  ftrength, 
and  falvation.  5.  Give  away  yourfelves,  foul  and  body 
o  Chrift,  refign  your  will  to  his  will,  and  furrender  all 
-on  have   to  his  difpofal.     6.    Refolve  and  vow,  in 


SACRAMENTAL   ADVICES,  163 

ChrifVs  ftrength  to  crucify  fin,  and  walk  with  him  in 
all  the  ways  of  new  obedience.  7.  Engage  to  be  true 
and  faithful  to  your  hufband,  and  never  to  retracl. 
8.  Keep  up  the  remembrance  of  your  hufband*  s  coming 
at  the  laft  day,  to  folemnize  the  marriage  and  take  you 
home  to  himfelf ;  and  be  always  in  readinefs  to  go  forth 
to  meet  him.  The  bridegroom  is  ready  long  fince,  and 
will  foon  rend  thefe  clouds  to  meet  you  in  the  air,  and 
fend  his  angels  to  bring  you  up  to  him  :  Therefore,  be 
ye  alfo  ready, 

O  why  doth  he  delay  his  coming  ?  What  ftops  the 
wheels  of  his  chariot  i  Surely  it  is  not  becaufe  he  is 
unready,  but  becaufe  you  are  not  ready.  All  the  elecl: 
are  not  yet  brought  in  to  him,  and  he  is  determined 
not  to  want  one  of  them.  O  then  be  providing  for 
the  marriage  day  all  proper  furniture,  robes,  jewels, 
rings,  and  ornaments,  againft  the  time  that  Chrift  and 
you  take  up  houfe  together  in  heaven.  Be  fure  to  go 
to  Chrift  for  every  bit  of  your  plenifhing,  for  righteouf- 
nefs,  and  all  the  graces  of  the  Spirit.  In  the  mean  time, 
take  home  with  you  the  marriage  contract,  the  precious 
promiles  which  Chrift  hath  fubfcribed  with  his  blood, 
Be  often  looking  into  it,  and  viewing  your  bridegroom's 
hand-writ  and  engagement.  His  writing  is  fair  and 
beautiful ;  let  not  Satan  or  unbelief  caft  blots  upon  it 
to  deface  it  *,  keep  it  fair  and  legible,  and  draw  all  your 
comforts  from  it  j  your  hufband  is  faithful,  and  will 
keep  his  word. 


ADVICE  VII. 

From  Lam.  i  \%.  Behold  and  see,  the  Lord  haih  afflicted  me  in  the  day 
'-f  his  jierce  anger*  . 

With  far  better  ground  may  Chrift  make  ufe  of 
thefe  words  of  his  church,  and  call  us  to  behold  his  fuf- 
ferings  for  us  under  the  fierce  anger  of  God,  in  the 
day  when  it  pleafed  the  Lord  to  bruife  him,  and  put  htm  to 


164  SACRAMENTAL    ADVICES. 

grief  in  our  ftead,  Ifa.  liii.  10.  Many  things  did  he 
fuffer  from  men  and  devils ;  but  his  afflictions  and 
bruifes  from  the  immediate  hand  of  God,  taking  ven- 
geance for  the  e'ect's  fins,  were  far  more  heavy.  His 
foul  fufferings  were  the  moft  afflicting  of  all  others. 
Let  every  communicant  behold,  fee,  and  confider  thefe 
with  fuitable  affections. 

Behold  not  only  the  buffetings,  fcourgings,  wound- 
ings,  and  cruel  mockings  your  lovely  Jefus  endured  from 
men,  the  inftruments  of  God's  juftice,  but  efpecially 
what  he  fuffered  in  his  foul  by  the  defertion  or  dere- 
liction of  God  the  Father,  whereby  the  gracious  influ- 
ences and  comforts  from  the  divine  to  the  human  na- 
ture of  Chrift  were  fufpended  for  a  time,  and  a  black 
cloud  of  wrath  overwhelmed  him,  fo  that  no  light  ap- 
peared to  him  ;  which  made  him  cry  out,  My  Gpd,  my 
God,  why  haft  thou  forfaken  me  P  Nay,  at  this  time  he 
had  a  torrent  of  wrath  flowing  in  upon  his  foul,  and  the 
moft  dreadful  impreffions  of  his  Father's  anger,  and  the 
law's  curfe,  which  fell  upon  him  for  man's  fin,  when  he 
was  made  a  curfe  for  us,  that  it  caft  him  into  a  fit  of 
fore  amazement,  confternation,  and  terrible  agony,  and 
into  a  fweat  of  blood.  The  fire  of  wrath  raging  in  his 
foul  affected  his  body  fo,  that  it  dried  up  his  ftrength 
and  moifture  as  a  potfherd,  and  made  his  tongue  cleave 
to  his  jaws.  He  held  his  peace  under  all  his  fufferings 
from  men,  and  opened  not  his  mouth  *,  but  when  God's 
immediate  wrath  fell  heavily  on  him,  then  he  cried  out. 
It  is  faid,  He  put  up  prayers  and  fupplications,  with  Jlrong 
crying  and  tears,  Heb.  v.  7.  Yet  God  would  not  fpare 
him,  nor  abate  him  one  ftripe  or  farthing  of  the  debt  \ 
let  him  cry  never  fo  loud,  juftice  was  inexorable  \  he 
muft  fatisfy  to  the  full. 

O  !  can  you  fee  the  great  Emmanuel  fubftitute  in 
your  room  or  ftead  ;  God  acting  againft  him  as  an  in- 
exorable judge  ;  Jehovah  running  upon  him  as  a  giant, 
not  only  withdrawing  his  countenance,  and  all  feeling 
of  his  loving  kindnefs  from  him,  but  making  him  the 
butt  cf  his  envenomed  arrows,  and  not  be  filled  with 


SACRAMENTAL    ADVICES.  165 

admiration  at  ChrifVs  love,  and  forrow  for  your  fins, 
which  brought  fuch  a  florm  of  wrath  upon  him  !  O 
how  fad  were  the  bruifes  !  How  deep  were  the  wounds  ! 
How  wide  the  gaihes  !  and  how  heavy  the  blows  he 
got  from  the  fword  of  juftice for  our  fins  ?  1  he  fword 
was  not  dull  or  fleepy,  but  furbifhed  and  awakened  by 
jullice  to  the  execution.  O  how  heavy  were  the  blows 
our  furety  got  from  this  awakened  fword  in  the  garden 
of  Gethfemane,  which  made  his  foul  exceeding  forrowf ul, 
and  put  him  in  a  dreadful  agony  and  bloody  fweat  ! 
Behold  and  fee  how  patiently  he  drank  the  bitter  cup 
of  God's  wrath  for  you,  the  poifon  whereof  drank  up  his 
fpb'itSy  and  made  his  blood  to  boil  in  his  veins,  and  burft 
though  his  body,  clothes  and  all  !  He  fweat  without 
any  outward  fire  or  heat,  and  bled  without  any  exter- 
nal wound  !  Behold  his  garments  dyed  red,  and  the 
ground  and  grafs  where  he  lay  all  bedewed  with  his 
precious  blood  !  Behold  him  broken  with  breach  up- 
on breach,  till  all  the  fea  billows  of  divine  vengeance 
went  over  him,  fo  that  he  fell  to  the  ground,  was  cov- 
ered with  blood,  and  overwhelmed  with  wrath  !  Be- 
hold and  fee,  if  there  be  any  forrow  like  his  forrows  ! 
It  is  faid,  Mark  xiv.  33.  He  began  to  be  fore  amazed 
and  very  heavy  !  Which  fhews  what  a  load  and  pref- 
fure  of  wrath  his  foul  lay  under,  that  put  him  in  an  ag- 
ony that  ftill  increafed  more  and  more,  like  the  waters 
in  Ezekiel's  vifion,  ftill  deeper  and  deeper,  from  the  an- 
cles to  the  knees,  till  they  became  waters  to  fwim  in ; 
yea,  fwellcd  into  an  ocean  that  would  have  overwhelm- 
ed the  whole  elect  world.  Into  this  ocean  our  blefTed 
Jonah  was  willing  to  be  thrown  for  our  fake,  and  in  it 
he  continued  to  fwim  until  he  brought  every  elecl  foul 
fafe  afhore.  It  is  recorded  of  Abraham,  when  offering 
his  facrifice,  Gen.  xv.  12.  That  in  the  evenings  to!  an 
horror  of  great  darhiefs  fell  upon  him.  This  was  verified 
much  more  of  Chrilt  in  the  evening  before  his  paflion 
in  the  garden  :  There  a  terrible  horror  of  great  dark- 
nefs  fell  upon  Chrift's  foul,  which  made  him  exceeding 
heavy  and  fore  amazed,  at  the  profpecl  of  the  fea  of 


166  SACRAMENTAL    ADVICES. 

wrath  that  was  coming  rolling  upon  him,  while  the  Fa- 
ther was  hiding  his  face  from  him.  O  how  great  was 
the  anguifh  of  ChrifVs  mind  at  this  time,  when  he 
found  himfeif  preflcd  and  bruifed^betwixt  the  millftone 
of  God's  juftice  and  our  fins  ?  Which  preffure  made 
him  fweat  without  heat,  and  bleed  without  wound  ! 
Ah  !  the  fire,  the  heat,  the  wounds  were  inward,  even 
in  his  foul  !  communicants,  behold  and  fee  Chrift's 

forrows  for  you,  nothing  can  be  more  acceptable  to 
Chrift  than  often  to  meditate  thereon  with  admiration 
and  love.  If  any  of  you  had  loft  a  hand,  or  even  a  fin- 
ger, in  defending  or  refcuing  your  friend  from  an  ene- 
my, you  would  expect  he  would  be  ever  mindful  of  the 
favour,  and  never  forget  you.  But,  O  !  what  is  that  to 
the  fufferings  of  the  Son  of  God  for  you  ?  He  hath 
loft  not  a  hand,  but  his  heart's  blood  :  yea,  the  favour 
and  countenance  of  God  for  you  for  a  time.  He  left 
his  glorious  throne  in  heaven,  and  ftooped  to  become 
a  man,  a  poor  man,  a  man  of  forrows,  a  deferted  man, 
and  a  dead  man  for  you.  Nay,  he  was  willing  to  be 
made  a  curfe  for  you,  and  to  take  on  a  dreadful  load 
of  wrath  upon  his  innocent  foul ;  yea,  infinitely  more 
than  any  damned  foul  in  hell  can  bear  •,  and  to  fwim 
long  in  a  fea  of  wrath,  to  fave  you  from  perifhing  in  it. 
Let  the  furprifing  love  of  Chrift  fill  your  foul  with  won- 
der, and  kindle  a  flame  of  love  in  your  foul  to  him. 

Again,  meditate  on  Chrift's  forrows,  with  deep  for- 
row  for  iin  the  caufe  thereof.  Believe  that  amazing 
word,  Ifa.  liii.  6.  He  was  wounded  for  our  tranfgrejjwns^ 
he  was  bruifedfor  cur  iniquities.  Let  the  found  of  it  ne- 
ver go  out  of  your  ears  •,  fay,  Oh  !  my  fins  were  the 
the  thorns  which  pierced  his  head,  the  nails  which 
pierced  his  hands,  and  the  fpear  which  pierced  his  fide. 
My  curfed  fins  put  the  Lord  of  lffe  to  a  cruel  death, 
they  wounded  him  more  than  all  his  other  enemies. 
When  my  dear  Lord  was  in  the  garden,  no  Judas,  no 
Pilate,  no  Jew  nor  Gentile  was  there,  to  caufe  his  ama- 
zing horror  of  foul,  and  his  fearful  fweat  of  blood  ; 
but,  Oh  !  my  unbelief,  my  pride,  my  carnality,  my  hy- 


SACRAMENTAL    ADVICES.  16? 

pocrify,  and  other  fins  were  there,  and  with  their  weight 
prefTed  him  to  the  ground,  and  brought  that  agony  and 
fweat  upon  him.  Oh,  that  my  head  were  waters,  that 
I  mi^ht  weep  a  flood  of  tears  for  my  fins. 

Laftlyy  abhor  fin  as  the  greateft  evil,  and  never  have 
flight  thoughts  of  it  any  more  ;  can  you  behold  your 
agonizing  Saviour  under  a  burden  of  wrath,  and  hear 
him  complaining  of  the  burning  heat  and  thirft  which 
the  fire  of  juftice  created  within  him  !  Can  you  fee 
the  great  drops  of  blood  ftanding  above  his  garments  ! 
Can  you  hear  his  cries  and  roarings  under  the  bruifes 
and  anguifh  of  his  foul,  and  not  be  .convinced  of  the 
evr  and  demerit  of  fin  !  Can  that-  fit  light  upon  your 
foul,  which  fat  fo  heavy  upon  Chrift's  foul  ?  O  what 
defperate  malignity  mult  there  be  in  thar,  which  could 
not  be  expiated  without  fuch  a  cofHy  farririce  !  Look 
on  them  as  fools  who  make  a  fport  of  fin,  which  coft 
the  Son  of  God  -fo  much  foul  travail  and  inward  hor- 
ror :  Never  yield  any  more  to  the  temptations  of  fin<> 
which  coft  fo  dear  before  it  could  be  forgiven. 


advice  VIH. 

From  Matth.  xxvi.  27.  They  ivere  exceeding  firroivfui%  and  began 
every  one  tofay.L^rd,  is  it  I? 

It  was  a  commendable  exercife  of  Chrift's  difciples 
before  partaking  of  the  holy  fupper,  to  be  fearching 
themfelves,  and  looking  inward  with  a  holy  fuspicion 
upon  their  own  hearts,  efpeciaily  when  Chrift  had  told 
them,  there  was  a  traitor  among  them,  and  at  the  fame 
time  looking  up  to  him  that  is  omnifcient,  to  affift  them 
in  the  fearch,  faying,  Lord,  is  it  I  ?  Am  I  the  traitor  ? 
Will  I  betray  my  dear  Lord  and  Saviour  ?  Ah  !  eve- 
ry one  of  us  have  within  us  traiterous  hearts  to  Jefus 
Chrift,  and  have  reafon  to  fufpect  ourfelves  as  they  did, 
and  acknowledge  we  have  many  enemies  of  Chrift  lodg- 
ed in  our  bofoms.  fuch  as  unbelief,  hypocrify,  pridc? 


168  SACRAMENTAL    ADVICES. 

malice,  envy,  ambition,  worldlinefs,  atheifm,  wanderings 
from  God,  backwardnefs  to  duty,  &c.  by  which  we 
have  betrayed  Jefus  Chrift.  And  as  the  difciples  when 
Searching  themfelves,  were  exceeding  forrowful,  fo 
ought  we  before  we  partake;  and  good  reafon  have 
we  for  it,  when  we  reflect  upon  our  former  guilt  and 
treacherous  dealing  with  God,  and  when  we  confider 
the  prefent  deceitfulnefs  and  defperate  wickednefs  of 
our  hearts,  and  that  they  are  as  ready  to  betray  Chrift 
as  ever ;  yea,  that  there  is  hypocrify  and  treachery  in 
our  hearts  againft  Chrift,  which  we  have  not  yet  dis- 
covered. Upon  all  which  accounts,  we  have  ground 
with  the  difciples  to  be  exceeding  forrowful. 
■  Now  is  the  time,  O  communicants,  to  fearchand  ex- 
amine yourfelves,  and  to  be  exceeding  forrowful  for  the 
many  traiterous  wounds  you  have  given  Chrift  by  break- 
ing both  tables  of  the  law,  and  every  command  thereof, 
by  finning  againft  light  and  confcience,  againft  mercies 
and  judgments,  warnings  and  reproofs,  confeffions  and 
prayers.  By  unthankfulnefs  for  redeeming  love,  neg- 
lecting gofpel  offers,  not  loving  and  refting  upon  a  cru- 
cified Jefus,  not  accounting  all  things  lofs  and  dung  for 
him  ;  not  delighting  in  attending  his  ordinances,  and 
in  remembering  his  love  in  the  holy  fupper.  O  how 
treacherous  have  your  hearts  been  to  Chrift!  how  blood- 
thirtiy  have  your  fins  been  againft  him,  in  prefting  him 
down  in  the  garden,  in  nailing  hi  in  to  the  curfed  tree  ! 
How  are  you  able  t*>  look  to  Gethfemane  or  Golgotha, 
■with  unconcerned  hearts  or  dry  eyes  !  Were  not  your 
fins  the  principal  actors  in  that  horrid  tragedy  ?  Thefe, 
to  be  fure,  were  the  traitors,  which,  by  the  hands  of 
Judas,  delivered  up  Jefus  to  be  crucified  :  What  were 
Pilate,  the  Jews,  or  Romans,  but  the  executioners  of 
your  fins  ?  Who  put  the  fword  in  Juftice's  hands  ? 
Who  raifed  the  tempeft  of  wrath  againft  your  furety  ? 
Gh  !  it  was  your  fins.  Blame  none  fo  much  as  them  •, 
they  were  the  Judas  that  betrayed  him,  the  Herod  that 
mocked  him,  the  Pilate  that  condemned  him,  and  the 
foldier  that  pierced  him ;  will  you  not  then  be  exceed- 


SACRAMENTAL    ADVICES.  161) 

Iiig  forrowful  for  your  traiterous  heart,  and  bloody 
fins  ?  Could  they  ever  have  been  guilty  of  a  more 
horrid  crime  than  murdering  the  Lord  of  Glory  ?  O 
fhall  the  rocks  about  Jerufalem  rend  afunder,  the  earth 
tremble  and  fhake,  the  fun  veil  its  face,  and  the  whole 
heavens  put  on  a  mourning  habit,  when  Chrift  fuffered 
for  your  fins  ?  And  (hall  you  the  criminals,  who  de~ 
ferved  all  this  punifhment,  ftand  unaffected  ?  O  what 
ftupid  hearts  mu(t  you  have,  if  they  do  not  mourn  for 
your  fins  which  brought  on  fuch  agonies  upon  the  Son 
o£  God,  before  they  could  be  expiated.  Had  you  in 
your  paflion  given  a  deadly  wound  to  any  poor  inno- 
cent man,  your  heart  would  have  bled  for  it  all  your 
days ;  and  will  not  your  hearts  much  more  relent  for 
Slaughtering  the  innocent  Limb  of  God  !  One  that 
never  wronged  you,  but  was  always  interpofing  for  you 
Lnd  doing  you  good  ! 

Remember  what  David  faid  to  the  Lord,  when  he 
faw  the  people  deftroyed  for  his  fin,  2  Sam.  xxiv.  17. 
Lo,  I  have  finned  and  done  wickedly,  but  as  for  thefe  peep 
r.uhat  have  they  done?  In  like  manner  fay  you,  Lord,  I 
have  finned,  I  have  done  wickedly,  but  as  for  this  fpot- 
lc(s  Lamb  what  hath  he  done  ?  I  have  eaten  the  four 
grapes,  but  his  teeth  were  fet  on  edge.  O  when  will 
your  heart  melt,  and  your  eyes  weep,  if  not  now  ?  Ne- 
ver was  there  fuch  a  moving  fight  fet  before  your  eyes, 
as  the  Lord  of  Glory  pierced  and  flain  by  your  fins. 
Now  it  is,  that  deep  calLih  unto  deepy  deep  fuffefittgs  in 
Chrij'i  for  deep  forrow  in  thee. 

O  faith  one,  I  deiire  to  be  grieved  for  my  hypocrify 
tmd  treacherous  dealing  with  Chrift,  and  for  fin  that 
crucified  him,  bur  how  fhall  I  know  if  my  forrow  be  of 
the  right  fort?  Anf.  Examine  it  by  fuch  marks  as 
thefe.  1.  Godly  forrow  is  accompanied  with  fome 
view  of  the  mercy  of  God  in  Chrift,  which  fupports 
the  foul,  and  keeps  it  from  defpair.  Judas's  forrow, 
however  deep  it  was,  wanted  this  neceffary  ingredient. 
2.  If  true,  it  will  be  univerfal,  both  for  your  own  fins, 
and  the  fins  of  others ;  for  $he  tins  of  :he  place  where 
P 


168  SACRAMENTAL    ADVICES. 

malice,  envy,  ambition,  worldlinefs,  atheifm,  wanderings 
from  God,  backwardnefs  to  duty,  Sec.  by  which  we 
have  betrayed  Jefus  Chrift.  And  as  the  difciples  when 
fearching  themfelves,  were  exceeding  forrowful,  fo 
ought  we  before  we  partake;  and  good  reafon  have 
we  for  it,  when  we  reflect  upon  our  former  guilt  and 
treacherous  dealing  with  God,  and  when  we  confider 
the  prefent  deceitfulnefs  and  defperate  wickednefs  of 
our  hearts,  and  that  they  are  as  ready  to  betray  Chrift 
as  ever ;  yea,  that  there  is  hyporrify  and  treachery  in 
our  hearts  againft  Chrift,  which  we  have  not  yet  dis- 
covered. Upon  all  which  accounts,  we  have  ground 
with  the  difciples  to  be  exceeding  forrowful. 
•  Now  is  the  time,  O  communicants,  to  fearch  and  ex- 
amine yourfelves,  and  to  be  exceeding  forrowful  for  the 
many  traiterous  wounds  you  have  given  Chrift  by  break- 
ing both  tables  of  the  law,  and  every  command  thereof, 
by  finning  againft  light  and  confeience,  againft  mercies 
and  judgments,  warnings  and  reproofs,  confefiions  and 
prayers.  By  unthankfulnefs  for  redeeming  love,  neg- 
lecting gofpel  offers,  not  loving  and  refting  upon  a  cru- 
cified Jtrfus,  not  accounting  all  things  lofs  and  dung  for 
him  ;  not  delighting  in  attending  his  ordinances,  and 
in  remembering  his  love  in  the  holy  fupper.  O  how 
treacherous  have  your  hearts  been  to  Chrift!  how  blood- 
thirtty  have  your  fins  been  againft  him,  in  prefling  him 
down  in  the  garden,  in  nailing  him  to  the  curfed  tree  ! 
How  are  you  able  t*>  look  to  Gethfemane  or  Golgotha, 
with  unconcerned  hearts  or  dry  eyes  !  Were  not  your 
fins  the  principal  actors  in  that  horrid  tragedy  ?  Thefe, 
to  be  fure,  were  the  traitors,  which,  by  the  hands  of 
Judas,  delivered  up  Jefus  to  be  crucified  :  What  were 
Pilate,  the  Jews,  or  Romans,  but  the  executioners  of 
your  fins  ?  Who  put  the  fword  in  Juftice's  hands  ? 
Who  raifed  the  tempeft  of  wrath  againft  your  furety  ? 
Oh  !  it  was  your  fins.  Blame  none  fo  much  as  them  ; 
they  were  the  Judas  that  betrayed  him,  the  Herod  that 
mocked  him,  the  Pilate  that  condemned  him,  and  the 
foldier  that  pierced  him ;  will  you  not  then  be  exceed- 


SACRAMENTAL    ADVICES.  WJ 

ing  forrowful  for  your  traiterous  heart,  and  bloody 
lins  ?  Could  they  ever  have  been  guilty  of  a  more 
horrid  crime  than  murdering  the  Lord  of  Glory  ?  O 
fhall  the  rocks  about  Jerufalem  rend  afunder,  the  earth 
tremble  and  fhake,  the  fun  veil  its  face,  and  the  whole 
heavens  put  on  a  mourning  habit,  when  Chrift  fufFered 
for  your  fins  ?  And  (hall  you  the  criminals,  who  de- 
ferved  all  this  punifhment,  ftand  unaffected  ?  O  what 
ftupid  hearts  mu(t  you  have,  if  they  do  not  mourn  for 
your  fins  which  brought  on  fuch  agonies  upon  the  Son 
of  God,  before  they  could  be  expiated.  Had  you  in 
your  paftion  given  a  deadly  wound  to  any  poor  inno- 
cent man,  your  heart  would  have  bled  for  it  all  your 
days ;  and  will  not  your  hearts  much  more  relent  for 
flaughtering  the  innocent  Lamb  of  God  !  One  that 
never  wronged  you,  but  was  always  interpofing  for  you 
tnd  doing  you  good  ! 

Remember  what  David  faid  to  the  Lord,  when  he 
faw  the  people  deftroyed  for  his  fin,  2  Sam.  xxiv.  17. 
Lo,  I  have  Jlnned  and  done  wickedly,  but  as  fir  thefe  Jljeep 
^.vhat  have  they  done?  In  like  manner  fay  you,  Lord,  I 
have  finned,  I  have  done  wickedly,  but  as  for  this  fpot- 
lefs  Lamb  what  hath  he  done  ?  I  have  eaten  the  four 
grapes,  but  his  teeth  were  fet  on  edge.  O  when  will 
your  heart  melt,  and  your  eyes  weep,  if  not  now  ?  Ne- 
ver was  there  fuch  a  moving  fight  fet  before  your  eyes, 
as  the  Lord  of  Glory  pierced  and  flain  by  your  fins. 
Now  it  is,  that  deep  calLlh  unto  deepy  deep  fufFeringr,  in 
Chrift  for  deep  forrow  in  thee. 

O  faith  one,  I  defire  to  be  grieved  for  my  hypocrify 
nud  treacherous  dealing  with  Chrift,  and  for  fin  that 
crucified  him,  bur  how  fhall  I  know  if  my  forrow  be  of 
the  right  fort  ?  Anf.  Examine  it  by  fuch  marks  as 
thefe.  1.  Godly  fDrrow  is  accompanied  with  fome 
view  of  the  mercy  of  God  in  Chrift,  which  fupports 
the  foul,  and  keeps  it  from  defpair.  Judas's  forrow, 
however  deep  it  was,  wanted  this  neceffary  ingredient. 
2.  If  true,  it  will  be  univerfal,  b:nh  for  your  own  fins, 
and  the  fins  of  others ;  for  *he  fins  of  the  place  where 
P 


170  SACRAMENTAL    ADVICES. 

you  live,  and  for  thofe  of  the  whole  land.  3.  If  it  be 
right  forrow,  it  will  bring  you  to  confider  the  aggrava- 
tions and  heinous  circumftances  of  your  fins,  as  being 
againft  light,  againft  love,  and  againft  folemn  engage- 
ments and  profeftions  of  friendfhip,  fo  as  to  mourn  and 
cry  how  traiterous  hath  my  heart  been  to  fo  kind  a 
mafler  !  4.  It  will  produce  thefe  feven  happy  effects 
mentioned,  2.  Cor.  vii.  11.  There  it  is  faid,  godly 
forrow  for  fin  works,  1.  Carefulnefs,  that  is,  a  care  to 
recover  peace  with  God  for  what  is  paft,  and  to  pleafe 
God  for  the  time  to  come,  by  amending  what  is  amifs, 
and  avoiding  all  temptations  and  occafions  that  lead  to 
fin.  2.  Clearing  of  yourfelves,  by  mourning  over  the 
fins  of  other  men,  diftenting  from  them,  and  fhewing 
your  deteftation  of  them.  3.  Indignation  againft  fin, 
as  the  abominable  thing  which  God  hates.  The  heart 
of  a  true  penitent  rifes,  fwells,  and  boils  againft  fin. 
Then  it  is  you  are  angry  and  fin  not,  when  you  are 
angry  at  tin,  and  at  yourfelves  for  fin.  4.  Fear ;  the 
true  penitent  fears  to  offend  God  as  he  hath  done  ;  and 
that  he  may  not  do  it,  he  nourifheth  a  holy  fear  and 
awful  imprehion  of  the  holinefs  of  God,  and  alfo  a  fear 
of  holy  jealoufy  and  watchfulnefs  over  himfelf,  left  fin 
furprife  him  at  any  time.  5.  Vehement  defire,  to  wit, 
after  reconciliation  with  God  through  Chri ft,  and  after 
reformation  of  every  thing  amifs,  and  to  be  entirely  rid 
of  all  fin.  6.  Godly  forrow  produceth  zeal,  which  is 
an  affection  or  grace  compounded  of  love  and  anger,  to 
wit,  love  to  God  and  duty,  and  anger  againft  fin,  and 
every  thing  oppofite  to  God.  7.  Revenge,  by  feeking 
the  utter  extirpation  of  iin,  by  fafting,  mortifying  the 
He ih,  and  denying  yourfelves  in  fome  things  lawful  for 
a  time.  A  good  way  to  execute  this  revenge  againft 
fin,  is  for  penitents  to  take  frequent  views  of  the  deep 
and  bloody  wounds  which  fin  hath  given  to  your  dear 
Redeemer.  It  is  written  of  the  Emperor  Julius  Crefar, 
that  after  he  was  murdered  in  the  fenate,  they  brought 
forth  his  robe  all  befmeared  with  his  blood  to  the  mar- 
ket   phce,   and   expoied   it  to  open  view,  in  order  to 


SACRAMENTAL   ADVICES.  171 

awaken  his  friends,  to  take  revenge  upon  his  enemies. 
This  is  furely  one  deflgn  of  the  holy  facrament  to 
awaken  your  zeal  againft  fin,  which  murdered  the  Lord 
of  Glory.  La  illy,  Godly  forrow  for  fin,  will  drive  you 
to  Chrift  for  help  againft  fin  y  it  will  make  you  flee  to 
Chrift  for  deliverance  from  an  ill  heart,  as  well  as  from 
the  wrath  that  ftn  deferveth  :  hence  the  apoftle  cried, 
O  wretched  man  that  I  am /  who  Ji hall  deliver  me  from 
of  this  death  ?      Rom.  vii.  24. 


ADVICE  IX. 

From  Heb   vl.  18.     IVbo  ha-vs Jied fir  refoge%  to  faj}  bold  upon  tbehtft 

:et  befir;  us. 

We  have  here  a  two  fold  defcription  of  true  believ- 
ers, which  come  to  one:  1.  They  are  fuch  as  have 
fled  to  Chrift  as  the  true  city  of  refuge,  to  fhelter  them 
from  avenging  juftice.  2.  They  are  fuch  as  have  by 
faith  laid  hold  on  Chrift  fet  before  them  in  the  gofpel 
promife,  as  their  only  hope  of  falvation. 

Chrift  is  our  refuge  city  from  the  curfes  of  the  law 
which  hang  over  us,  from  the  avenger  of  blood,  divine 
juftice  rhar  purfues  us,  and  from  the  devils  which  lie  in 
wait  for  us.  The  cities  of  refuge  under  the  law  were 
fix,  but  under  the  gofpel  we  have  one  better  than  them 
all.  Theirs  only  protected  the  body  from  the  wrath 
of  man,  but  ours  doth  protect  both  foul  and  body,  from 
the  wrath  of  an  angry  God.  The  way  to  it  is  made 
plain  and  patient,  pillars  are  fet  up,  Chrift's  minifters 
to  direct  finners  in  the  way  to  it.  In  this  bicffed  city 
there  is  protection,  inftruction,  proviiion,  and  ful  ^efs 
for  all  that  flee  to  it.  Here  is  all  our  hope  of  falvai  :.  n, 
and  it  is  in  vain  to  hope  for  fafety  any  where  elfe.  Now, 
communicants,  this  bleffed  hope  is  fet  before  you  *, 
come  lay  hold  on  it,  and  cleave  faft  to  it.  Now  the 
city  is  fet  on  a  hill,  the  way  to  it  prepared,  and  the 
gates  open  :     The  gofpel  trumpet  is  founded,  and  pro- 


172  SACRAMENTAL    ADVICES. 

clamation  made,  whofoever  flies  to  the  city,  be  his  cafe 
what  it  will,  fhali  in  no  wife  be  caft  out. 

Under  the  law  he  that  faw  his  danger,  and  fled  to 
the  city  of  refuge,  did  firmly  believe  there  was  fafety 
and  fecurity  for  him  by  public  authority  in  that  privi- 
ledged  place,  if  he  could  but  get  into  it  in  time  before 
the  avenger  of  blood  did  overtake  him  :  Therefore  he 
earnestly  deilred  to  be  once  within  the  gates  of  it,  and 
for  that  end,  put  forth  his  utmoft  vigour  in  running. 
He  did  not  linger,  halt,  nor  fit  down  by  the  way  ;  nor 
would  he  turn  ailde  to  any  crooked  by-path  that  might 
lead  him  about,  but  kept  the  ftraight  and  neareft  way 
to  the  city,  as  the  pillars  fet  up  directed  him.  No  per- 
fuaflon  of  any  man  could  make  him  look  or  flee  to  any 
other  city,  cattle,  or  hiding-place  for  fafety,  but  to  the 
city  authorifed  by  law.  In  like  manner  let  every  con- 
vinced finr.er,  learn  from  this  to  flee  to  Jefus  Chrift 
our  fafety  from  wrath,  as  the  only  refuge  appointed  by 
God  for  him.  Look,  defire,  and  pant  earneftly  to  be 
within  the  gates.  O  flnner,  run  with  fpeed,  now  the 
gates  are  wide  open  in  the  Word  and  in  the  facramenf. 
Put  forth  your  utmoft  vigour,  and  efcape  for  your  life  : 
Do  not  linger  nor  delay,  but  flee  as  one  that  fees  juf- 
tice  dcfe  at  your  heels.  Avoid  all  other  fhelters  and 
by-ways  for  relief;  away  with  carnal  company,  finful 
pleafures,  worldly  mirth  or  diverfions  :  Nay,  take  no 
(belter  in  your  own  duties  and  performances ;  believe 
that  none  of  thefe  can  fcreen  or  protect  you  from  the 
fword  of  ju  ft  ice  ;  and  that  none  elfe  can,  but  he  who 
is  The  Lord  oar  righteoufncfs. 

Of  old,  nothing  couid  itop  the  man  when  flying  to 
the  city  of  refuge  :  Had  his  wife  and  children  hung 
about  him,  or  his  own  heart  fuggeiled  to  him,  will  you 
leave  your  houfe,  your  garden,  lands,  relations,  and 
many  accommodations,  and  go  to  a  ftrange  city  and 
fpend  your  days  ?  He  would  have  flung  them  all  from 
him,  and  taken  flight,  faying  to  wife  and  children,  bet- 
ter part  with  all  things  than  part  with  my  life ;  if  you 
will  not  follow  me,  I  muft  leave  you  all  behind.     So 


SACRAMENTAL    ADVICES.  173 

let  awakened  fouls  flee  with  fpeed  and  refolution  to  Je- 
fus  Chrift  5  fay  to  the  world's  profits,  fins,  pleafures, 
Satan's  allurements,  and  whatever  would  tempt  you  to 
flay  behind,  get  you  hence,  away  with  every  thing  that 
would  hinder  me  from  Chrift.  My  Saviour  and  my 
foul  are  more  precious  to  me  than  all  the  world  \  take 
all  things  from  me  and  give  me  Chrift.  How  great 
was  Jerome,  one  of  the  ancient  fathers,  his  love  to 
Chrift  \  how  ftrong  was  his  refolution,  when  he  faid, 
"  If  my  father  was  weeping  on  his  knees  before  me, 
M  my  mother  hanging  about  my  neck  behind  me,  my 
"  brethren,  fifters,  and  kinsfolk  howling  on  every  fide 
"  to  retain  me  from  Chrift,  I  would  caft  my  mother  to 
"  the  ground,  run  over  my  father,  and  defpife  all  my 
"  kindred,  tread  all  under  my  feet,  and  run  to  Chrift." 

O  awakened  foul,  behold  how  Chrift  difplays  his  love 
to  thee  in  the  facrament,  he  opens  his  wounds  to  be  a 
refuge  and  hiding-place  to  thee,  and  calls  aloud  to  thee 
to  come  and  flee  in  thither,  Turn  ye,  turn  yey  why  will 
ye  die  ?  To  whom  will  ye  flee  for  help,  when  the  aven- 
ger of  blood  is  at  your  heels,  if  ye  fi^t  not  to  Chrift  the 
only  refuge  from  wrath  ?  Hills  and  mountains,  feas 
,ind  depths,  heaven  and  earth,  cannot  hide  thee  from 
the  ftorm,  if  Chrift  do  it  not.  Now  you  have  a  noble 
opportunity*  while  the  clefts  of  Chrift's  wounds  ftand 
open,  and  the  blefTed  hope  fet  before  you  in  the  iacra- 
ment,  and  Chrift  ftretching  out  his  hand,  and  waiting 
to  fee  who  will  rife  and  flee  to  him.  O  to  fee  fouls 
rifing  in  flocks,  and  flying  as  doves  to  their  windows  : 
What  a  pleafing  fight  would  this  be. 

O,  faith  one,  I  cannot  rife,  my  wings  are  dipt,  my 
foul  clogged,  I  cannot  mount  up.  Anfw.  If  you  can- 
not mount  up  as  with  eagle's  wings,  fee  if  you  can  run 
to  Chrift,  and  kneel  before  him,  like  that  young  man, 
Mark  x.  17.  Object.  I  find  myfelf  fo  burdened  and 
heavy  laden,  that  I  cannot  run.  Anf.  Then  fhew  a 
willingnefs  to  run  to  Chrift,  and  cry,  Draw  me,  and  I 
will  run  after  thee  ;  even  a  deiire  to  run  will  be  accept- 
ed, as  of  thofe  in  Nehemiah  i.  1 1.     Object.  Bat,  fa 


174  SACRAMENTAL    ADVICE3. 

one,  my  heart  is  fo  dead  and  fhggifh,  I  have  neither 
ftrength  nor  will  to  run  to  Chrift.  Anf.  If  you  can- 
not run,  then  fee  if  you  can  but  "go  towards  him ;  for 
we  read  in  Jeremiah  ii.  2.  thofe  who  went  after  him  in 
the  wildernefs  were  accepted  of  him.  Object.  Alas, 
faith  one,  I  am  fo  weak  and  feeble,  1  cannot  go.  Anf. 
Then  endeavour  to  creep  and  move  towards  him  as  you 
can.  Object.  But  I  am  fo  lame  and  impotent,  both 
in  hands  and  feet,  that  I  cannot  creep  or  move.  Anf. 
If  you  cannot/ move  to  Chrift,  then  look  to  Chrift,  as 
the  Ifraelites  did  when  ftung  with  fiery  ferpents. 
Chrift  calls  every  feeble  foul  to  do  it,  Ifa.  xlv.  22.  Look 
unto  me,  and  be  ye  favedy  all  the  ends  of  the  earth  *  and 
would  you  have  Chrift  come  any  lower  than  a  look  ! 
O  look  up  to  Jefus  as  lifted  up  upon  the  pole  of  the 
crofs,  for  all  nations  to  behold  him.  Object.  My  eyes 
are  dim,  the  crofs  far  off;  Jerufalem,  where  it  was  fet 
up,  is  out  of  fight.  Anf.  The  pole  of  the  gofpel,  and 
of  the  facrament,  on  which  Chrift  is  now  lifted  up,  is 
near  at  hand  ;  look  up  to  him  thereon,  and  be  faved. 
Object.  Saith  one,  I  am  {0  burdened  with  guilt,  I  can- 
not lift  mine  eyes.  Anf.  Then  He  lew  before  him,  like 
the  humble  publican,  who  was  fo  burdened,  that  he  was 
aihamed  to  lift  up  his  eyes  to  heaven,  and,  under  a 
deep  fenfe  of  his  vilenefs,  cried,  God  be  merciful  to  me  a 
frmer,  and   fo   doing   was    accepted.     In    like   manner 

;,uuVe  ^rirfelves  before  a  merciful  Redeemer,  and 
ad  his  promife,  Matth.  xi.  28.     Truft  his  word  for 

..b  and  reft  to  your  burdened  foul. 


ADVICE  X. 

m  John  iii.  14.     Even  jo  must  tie  Son  of  man  be  lifted  vp% 

The  lifting  up  of  the  brazen  ferpent  upon  a  pole,  to 
lieal  ferpent- ftiing  Ifraelites,  was  a  type  of  the  lifting  up 
i  f  Chrift  on  the  crofs,  to  heal  convinced  finners  of 
their  wounds  by  fin.  As  there  was  but  one  brazen 
ferpent  for  healing  the  whole  camp  of  Ifrael,  fo  Chrift 
rfucified    is  the  ovJv  remedv  and  Saviour   for  a  loft 


SACRAMENTAL    ADVICES.  175 

world.  He  muft  be  lifted  up  ;  his  dying  on  the  crofs 
was  necefTary  to  fulfil  his  engagements  from  eternity  to 
be  our  furety  ;  he  muft  be  offered  up  as  a  facrifice  to 
fatisfy  divine  juftice  for  the  fins  of  men,  feeing  nothing 
elfe  could  do  it.  Though  Chrift's  engagement  to  fuf- 
fer  for  us,  was  entirely  voluntary  at  firft,  yet  having 
once  undertaken,  it  became  neceffary  for  him  to  be  lift- 
ed up.  And  glory  to  him  that  would  not  go  back 
from  his  word,  however  great  his  fufferings  were. 

Come  then,  O  communicants,  behold  and  confider, 
with  fuitable  thoughts  and  affections,  your  lifted  up  Je- 
fus  dying  on  the  crofs.  After  he  had  borne  the  heavy 
crofs  on  his  bleeding  fhoulders  up  mount  Calvary,  this 
crofs  muft  next  bear  him  upon  the  top  of  the  mount, 
being  firft  nailed  to  it,  and  lifted  up  with  it.  Come, 
fee  how  this  was  done  :  Behold  the  crofs-tree  laid  down 
upon  the  ground,  and  the  Lord  Jefus  ftript  naked,  laid 
on  his  back  with  hands  and  feet  ftretched  out  upon  the 
tree,  that  they  might  take  the  meafure  of  his  body, 
and  mark  the  holes  for  the  nails  !  and  lo,  they  take  the 
meafure  longer  than  the  truth,  that  they  might  both 
crucify  and  rack  him  at  once,  till  his  bones  fhould  go 
out  of  joint :  So  the  crofs  was  a  rack  as  well  as  death. 
Our  firft  parents  ftretched  forth  their  guilty  hands  to 
take  the  forbidden  fruit  from  the  tree,  therefore  our 
glorious  Saviour  did  willingly  ftretch  forth  his  inno- 
cent hands  to  be  nailed  to  the  tree,  to  fatisfy  for  their 
guilt.  Come  fee  four  big  nails  driven  into  his  hands 
and  feet,  the  moil  finewy  and  fenfible  parts  of  his  bo- 
dy, and  faftened  to  the  tree  ;  apply  your  ear,  and  hear 
the  hideous  found  of  the  hammers  knock  in  thefe 
nails !  Oh,  your  fins  were  the  hammers  did  it,  mourn 
for  them. 

Come  next  and  fee  the  Lord  of  Glory,  when  nailed 
faft  to  the  tree,  lifted  up  with  it  on  high,  and  made  to 
ftand  upright  to  the  view  of  all  the  world.  And  then 
the  foot  of  the  tree  let  fall  down  with  violence  into  the 
deep  hole  they  had  digged  to  faften  it,  which  fall  did 
unfpeakably  increafe  his  torments,  and  rend  the  four 


176  SACRAMENTAL    ADVICES. 

wounds  made  by  the  nails.  Thus  his  own  weight  be- 
came his  torture,  ftill  widening  the  wounds  more  and 
more,  till  all  his  precious  blood  ftreamed  out  of  them. 
Behold  your  great  Emmanuel  lilted  on  a  crofs  betwixt 
heaven  and  earth,  as  if  he  had  been  unworthy  of  a 
place  in  either,  hanging  betwixt  two  thieves,  as  if  he 
had  been  the  greateit.  malefactor  of  the  three.  O  what 
a  fpectacle  was  your  Redeemer  to  both  heaven  and 
earth  when  thus  lifted  up  !  An  aftonifhment  to  angels  ! 
A  derifion  to  the  wicked  !  Compunction  to  believers  ! 
but  a  facrifice  acceptable  to  the  juftice  of  his  eternal 
Father  !  Look  on  this  moving  fpectacle  with  deep  for- 
row  for  fin  that  fattened  him  to  the  tree,  and  made 
him  hang  on  thefe  tormenting  nails  for  feveral  hours 
without  comfort  inward  or  outward.  No  way  could 
he  turn  for  eafe  being  fixed  to  the  tree ;  if  he  ftirred 
his  blefTed  body  at  all,  he  was  tormented  afrefh  by  the 
wounds  of  his  hands  and  feet,  on  which  the  whole 
weight  of  his  body  did  hang  •,  if  he  had  moved  his 
head,  which  had  the  crown  of  thorns  on  it,  the  thorns 
would  but  pierce  into  it  deeper,  yet  for  all  this  he  com- 
plained not ;  no  figh  or  groan  was  heard  from  him,  but 
what  he  offered  up  to  God  for  your  fins. 

When  the  Son  of  Man  was  thus  lifted  up,  obferve 
how  the  ftreams  of  his  precious  blood  run  down  to  the 
ground,  and  flood  in  a  little  pool  at  the  foot  of  the 
crofs,  until  the  earth  drank  it  up.  Let  this  fight  affect 
your  hearts,  and  open  all  the  fprings  of  forrow  for  fin 
that  pierced  him.  Sit  down  at  the  foot  of  the  crofs, 
and  receive  the  facred  blood,  as  it  falls,  upon  your  hard 
hearts  ;  let  it  drop  on  them,  until  it  make  them  as  foft 
as  the  ground  it  fell  on.  Let  it  drop  on  all  the  fores 
and  wounds  of  your  fouls,  for  it  is  the  balm  that  muii 
heal  them.  Obferve  alfo  the  great  extent  of  Chriffs 
fufferings  at  this  time,  they  reached  to  all  the  parts  of 
his  body,  and  to  all  the  powers  of  his  foul  :  He  fuffer- 
ed  in  all  his  fenfes,  his  feeing,  with  the  fcornful  gef- 
tures  of  his  enemies ;  his  hearing,  with  their  feoffs  and 
blafphemies  •>  his  fmell,  with  the  noifome  flench  of 


SACRAMENTAL    ADVICES.  177 

Golgotha  -7  his  tafte,  with  gall  and  vinegar  ;  his  feeling, 
with  the  piercing  nails  and  thorns.  Behold  his  hands, 
that  were  ftill  bellowing  blefliiigs,  now  fixed  with  nails  ; 
his  feet,  that  walked  in  God's  ways,  now  digged 
through  ;  his  bowels,  that  yearned  for  dinners,  now 
fhrunk  and  dried  up ;  his  lips,  that  fpoke  as  never  man 
fpoke,  now  fwollen  with  blows.  Now  he  fuffered  on 
the  crofs  till  his  Jirength  was  dried  up  /ike  a  pot/herd,  and 
his  tongue  cleaved  to  his  jaius  ;  the  fire  of  God's  wrath 
fcorched  him  inwardly,  which  made  him  cry  out,  I 
thirj}.  His  enemies  mingled,  at  this  time,  a  cup  of 
vinegar  and  gall  to  him,  which  he  refufed  ;  but,  glory 
to  him,  he  refufed  not  the  cup  which  his  Father  min- 
gled to  him,  though  filled  with  wrath  and  curfes  j 
This  he  drank  for  us,  though  it  filled  his  whole  foul 
with  anguifh  and  made  him  roar  and  complain  of  his 
Father's  deferting  him  :  The  arrows  of  the  Almighty 
were  within  him,  the  poifon  whereof  drank  up  his 
fpirit.  Amidft  thefe  fearful  fufferings,  our  lifted  Jefus 
expired  willingly  offering  up  himfelf,  on  the  crofs,  a 
propitiatory  facrifice  for  us. 

O  believers,  did  Chrift  lift  up  himfelf  as  a  willing 
facrifice  for  you  on  the  crofs,  fee  then  to  lift  up  the 
gates  of  your  fouls  to  receive  in  this  Saviour  •,  let  him 
have  a  joyful  welcome  into  your  fouls,  and  give  him  the 
beft  entertainment,  the  heft  affections,  and  the  heft  fer- 
vice.  Did  he  willingly  ftretch  out  his  arms  to  be  nail- 
ed to  the  crofs  for  you  ?  Then  be  not  unwilling  to 
ftretch  out  the  arms  of  faith  to  embrace  him  ;  but  fee 
to  embrace  him  wholly  in  all  his  offices,  of  prophet, 
prieft,  and  king  ;  be  willing  to  be  taught,  faved,  and 
ruled  by  him.  Was  Chrift  lifted  up  on  the  crofs  (as 
the  brazen  ferpent  was  lifted  up  in  the  wildernefs)  for 
healing  all  the  flings  and  wounds  given  us  by  fin  and 
Satan  ?  O  then  look  up  to  him  with  the  eye  of  faith 
for  healing.  This  is  the  great  remedy  of  God's  con- 
triving and  providing,  put  ftrong  confidence  in  it,  and 
look  to  it  with  hope  and  expectation  :  Never  diftruft 
ihe  virtue  of  God's  remedy,  nor  defbair  of  healing  from 


178  SACRAMENTAL    ADVICES. 

it,  however  deep  your  flings,  or  large  your  wounds  be  : 
For  Chrift  was  lifted  up  to  be  a  remedy  for  the  chief 
of  finners,  i  Tim.  i.  15.  and  none  ever  perifhed  that 
looked  to  him.  Was  Chrift  willing  to  be  lifted  up  to 
fufFer  for  you  ?  Then  let  your  hearts  be  lifted  up  to 
ferve  and  obey  him,  like  King  Jehofhaphat,  whofe  heart 
was  lifted  up  in  the  ways  of  the  Lord,  2  Chron.  xvii. 
6.  Lift  up  your  heart  with  your  voice  in  his  praife ; 
fpeak  of  the  glorious  honour  of  his  Majefty,  and  make 
known  his  mighty  a£h  :  Obey  his  commands,  and  par- 
ticularly his  dying  command  :  to  remember  him  at  his 
table  with  activity  and  delight :  Go  with  lifted  up  hearts 
to  a  communion  table  to  remember  him,  that  went  fo 
willingly  to  be  lifted  upon  a  bloody  crofs  for  you.  The 
ancient  exhortation  to  communicants  was  Surfum  Cor- 
da,  "  Lift  up  your  hearts  to  meet  with  a  lifted  up 
«  Jefus." 


ADVICE  XL 

From  Exod.  xiv.  I  J.  Sprat  unto  the  thildren  of  Israel,  thai  ibey  go 
foriuard. 

This  is  the  anfwer  of  Mofes'  prayer  for  Ifrael  when 
in  a  great  (trait  at  the  Red  fea.  It  is  faid,  he  cried  to 
God,  yet  we  read  not  of  one  word  he  fpake  :  He  only 
lift  up  his  heart  to  God,  who  well  underitands  the  lan- 
guage of  the  heart.  Mofes*  filent  prayers  of  faith  pre- 
vailed more  with  God,  than  IfraeFs  loud  outcries  of 
fear.  A  believing  communicant  may,  in  a  ftrait,  cry  to 
God,  in  prayer,  without  fpeaking  a  word  \  fo  did  Mo- 
fes  here  for  fainting  Ifrael.  When  they  came  out  of 
the  land  of  bondage,  and  fled  from  Pharaoh's  tyranny, 
the  Lord  ordered  them  to  march  towards  the  fea  j  but 
now  when  they  are  near  to  it,  and  fee  Pharaoh's  migh- 
ty army  purfuing,  and  ciofe  at  their  heels,  they  are  in  a 
great  ftrait  what  courfe  to  take,  they  think  certainly 
they  muft  tarn  either  to  the  right  or  left  hand  to  make 


SACRAMENTAL    ADVICES.  179 

their  efcape  from  Pharaoh ;  no,  faith  God,  fpeak  to 
them  to  go  fiill  forward,  as  frraight  towards  the  fea,  as 
if  they  faw  a  fleet  of  tranfport  fhips  there  waiting  to 
take  them  in.  O,  might  they  think,  "  This  is  a  hard 
"  command,  go  forward,  when  we  fee  nothing  but  the 
«  deep  devouring  fea  before  us ;  as  good  go  back  to 
"  the  Egyptians,  or  (land  ftill  until  they  come  up  and 
"  put  us  to  the  fword,  as  go  forward  into  the  fea  and 
u  be  drowned  :  Will  the  deep  fea  have  any  more  mer- 
«  cy  on  us  than  the  cruel  Egyptians."  But  faith  the 
Lord,  make  no  objections,  afk  no  queftions,  let  the  peo- 
ple go  forward,  obey  my  command,  and  truft  me  with 
their  lives. 

Obferve  here,  O  timorous  communicant,  O  doubting 
believer,  when  you  are  in  fears  and  ftraits  with  refpedt 
to  the  management  or  fuccefs  of  your  duty,  you  are  to 
let  yourfelves  to  obey  God's  command,  go  forward  in 
the  ufe  of  means,  with  a  iincere  heart,  and  leave  the 
event  to  God.  You  may  poffibly,  at  this  time,  be 
brought  to  the  ftraitening  cafe  of  the  children  of  Ifra- 
el,  when  at  the  brink  of  the  Red  fea,  and  their  hearts 
in  great  perplexity,  ready  to  fink  within  them  for  fear. 
Some  may  be  faying  within  themfelves,  How  fhall  fuch 
a  vile  black  unworthy  creature  go  forward  to  the  Red 
fea  of  Chrift's  blood,  who  hath  both  fpilt  it  and  defpif- 
ed  it  ?  How  fhall  I,  after  all,  venture  to  go  forward,  to 
wafh  or  barhe  my  unclean  foul  in  it  ?  Well,  it  is  God's 
plain  command  to  you  to  go  forward  to  it,  however 
heavy  laden  you  be  with  guilt,  fee  i  John  iii.  23.  Mat. 
xi.  28.  John  i.  29.  others  as  vile  and  black  have  obeyed 
his  command,  have  gone  forward  to  this  Red  fea,  and 
bten  wafhed  in  it,  fee  1  Cor.  vi.  9,  10,  1 1.  yea,  we  read, 
A£ts  ii.  36.  of  three  thoufand  of  thofe  who  actually 
embrued  their  hands  in  this  blood,  who  were  wafhed 
by  it.  How  wonderful  is  its  virtue  !  It  is  able  to  take 
away  the  fins  of  a  whole  world,  and  much  more  the 
fins  of  a  few  ;  therefore  d  >  not,  O  fmner,  rebel  againft 
Cod's  command  any  longer. 

Again,  confider  what  is  God's  fpecial  command  to 


180  SACRAMENTAL    ADVICES. 

thee  at  this  time,  namely,  Do  this  in  remembrance  of  me , 
his  precept  is  plain  and  exprefs  to  keep  up  the  memory 
of  his  love  to  loft  men.  Can  you  think  to  look  on  his 
face  with  comfort  at  the  laft  day,  if  you  have  no  plea- 
sure to  remember  him  now  :  Surely  his  prefence  will 
be  terrible  then  to  thofe,  to  whom  his  memory  is  not 
delightful  now.  But  you  may  have  ftraits  and  difficul- 
ties about  this  duty.  O,  faith  one,  "  My  ftrait  is  great, 
*<  I  know  not  what  to  do  \  whether  to  flay  back  from 
«*  God's  holy  table,  or  go  forward  :  If  1  flay  back,  I 
"  difobey'my  dying  Saviour's  command,  to  fhew  forth 
c<  his  death  in  this  manner  :  If  I  go  forward  unwor- 
st  thily,  I  contracl  the  guilt  of  his  body  and  blood,  and 
"  eat  and  drink  my  own  damnation.  Alas,  what  fhall 
u  I  do  ?  my  need  of  Chrift  and  his  blood  is  fo  great, 
•!  I  cannot  think  of  flaying  back  ;  and  yet  my  prepa- 
•"  ration  is  fo  little,  I  know  not  how  to  go  forward. — - 
ci  Ah,  my  unworthinefs  is  great,  how  fhall  I  go  to  the 
"  table  of  fo  great  a  king  in  the  ftate  and  cafe  I  am  in, 
"  fo  v;le,  fo  finful,  fo  indifpofed,  fo  hard  hearted  ?  If 
M  the  woman  that  had  the  bloody  ifTue  feared  fo  much 
"  to  come  and  touch  the  hem  of  ChrifVs  garment,  how 
c<  much  more  may  I  who  am  full  of  the  running  if- 
u  fues  of  fin,  fear  to  go  forward  to  touch  the  facred 
Ci  fymbols  of  his  body  and  blood,  and  put  my  hand  in- 
«  to  his  wounds,  and  feel  the  print  of  the  nails  ?" 
Come  then,  unworthy  as  you  are,  obey  Chrift's  com- 
mand., and  venture  your  foul  in  his  hand  :  Go  forward 
with  all  the  preparation  you  can  attain  to,  deeply  fen- 
Qble  of  your  own  vilenefs,  and  humbled  for  your  fhort- 
comings,  trufting  in  the  worthinefs  of  the  Lamb  that 
was  {lain  to  anfwer  for  your  unworthinefs,  in  his  blood 
to  wafh  away  your  pollution,  and  in  his  ftrength  to 
help  your  weaknefs.  Venture  forward,  faying,  like 
Jehofhaphat,  "  Lord,  I  have  no  ability,  no  might  for 
€<  this  great  ordinance,  neither  know  I  what  to  do ;  but 
c<  my  eyes  are  unto  thee,  it  is  in  thy  name,  in  thy 
"  ftrength,  and  at  thy  command,  that  I  go  forward  to 
(t  remember  a  dying  Jefus  at  his  holy  table.     Lord,  put 


SACRAMENTAL    ADVICES.  181 

<*  on  me  the  wedding  garment,  prepare,  receive  and 
"  welcome  me." 

Object.  Some  may  fay,  they  are  only  the  children  of 
Ifrael,  who,  in  the  text,  are  bid  go  forward  \  and  we 
are  afraid  we  are  none  of  thefe.  Anf  All  are  bidden, 
without  exception,  come  to  Chrift  ;  yea,  even  the  ftout 
hearted  are  called  to  go  to  him.  Now,  if  you  come  to 
Chrift,  it  will  be  a  lure  proof  of  your  being  Ifraei's 
children,  and  among  thofe  who  are  bid  go  forward. 
Minifters  indeed  have  a  fpecial  commiffion  to  fpeak  to 
the  children  of  Ifrael,  that  they  go  forward  to  his  ta- 
ble ;  whoever  flay  back,  they  ought  not. 

Queft.  Who  are  thofe  that  mav  be  numbered  among 
Xfrael's  children,  or  the  feed  of  Jacob  ?  Ans.  The  chil- 
dren of  Jacub  or  Ifrael,  if  they  be  of  the  true  kind, 
will  be  like  their,  father,  particularly  in  thefe  things  ; 
firft,  Jacob  was  a  great  wreftler  with  God  in  prayer, 
and  hence  he  got  the  name  of  Ifrael,  he  wept  and  made 
fuppiications  at  Bethel,  and  prevailed  as  a  prince  with 
God,  which  is  the  meaning  of  the  name  of  Ifrael. 
Now,  if  you  be  wreftlers  with  God,  you  are  Ifraei's 
'children,  and  called  to  go  forward.  Second,  Jacob 
was  a  plain  man,  fo  he  is  called,  Gen.  xxv.  27.  that  is, 
a  (ingle  hearted  man  :  It  was  by  this  character  that 
Chrift  defcribes  a  true  Ifrael ite,  John  i.  47.  Behold  aft 
Xfraelite  indeed \  in  vjhom  is  no  guile.  Now,  if  you  itudy 
godiy  fincerity,  and  plain  dealing  in  your  behaviour 
both  to  God  and  man,  you  are  Ifraei's  children,  and 
called  to  go  forward.  Third,  Jacob  had  faith  in  Chrift, 
and  believing  views  of  him  as  the  glorious  Shilch  \  he 
waited  for  his  coming,  drew  his  comfort  from  it,  and 
rejoiced  in  the  gathering  of  the  people  to  him  :  If  it 
be  fo  with  you,  then  we  bid  you  <<o  forward.  Fourth, 
Ifrael  and  his  children  were  God's  covenanted  people; 
they  chufed  God  for  their  God,  and  gave  themfeives 
up  to  him :  If  it  be  fo  with  you,  yon  are  Ifraei's  chil- 
dren, go  forward.  Fifth,  Jacob  was  zealous  for  refor- 
mation, both  with  refpefl:  to  himfelf  and  his  family, 
and  earned  them  to  put  away  all  their  idols,  and  cleanfe 


182  SACRAMENTAL    ADVICES. 

themfelves,  and  change  their  garments,  when  going  to 
renew  covenant  with  God,  Gen.  xxxv.  2.  Now,  if  you 
itudy  fincerely  to  follow  his  example,  you  are  among 
-the  children  of  Ifrael,  to  whom  God  warrants  minis- 
ters to  fpeak,  and  bid  them  go  forward  to  his  table. 
Now,  if  you  have  any  of  the  forefaid  five  characters, 
in  Chrift's  name  we  can  promife  you  welcome  to  his 
table.  Go  forward  to  it  then  with  hearts  burning  with 
love  to  Chrift  and  to  his  people ;  go  with  thankfulnefs 
and  praife  to  God  for  providing  fuch  a  Saviour  and 
Spiritual  feaft  for  you  ;  and  go  with  hunger  and  thirft 
to  partake  of  it.  Go  forward  with  humility  and  felf- 
denial,  renouncing  all  confidence  in  your  preparations 
and  performances,  and  depending  only  upon  Chrift's 
mediation  for  acceptance  with  God. 


ADVICE  XII. 

From  John  xi?.  $%     And  J,  if  I  Be   lifted  up  from  the  eartb,  iviil 
all  men  unto  me* 

As  the  facrifices  under  the  law  were  heaved  and  lift- 
ed up  before  the  Lord,  fo  Chrift,  the  antitype  mult  be 
lifted  up  on  the  crofs  as  the  atoning  facrifice  for  our 
fins.  The  Jews  were  not  more  willing  to  lift  him  up, 
than  he  was  to  lift  himfelf  up  •,  he  readily  undertook 
to  be  lifted  up,  Loy  I  comey  faid  he  ;  he  willingly  carri- 
ed his  crofs  to  the  place,  that  he  might  be  lifted  up  on 
it.  He  diffuaded  the  woman  to  weep  for  him.  Why  ? 
Becaufe  I  am  going  to  be  lifted  up  a  facrifice  to  juftice 
for  your  fins,  and  to  draw  your  fouls  unto  me. 

Queft.  But  how  doth  he  draw  all  men,  when  Satan 
keeps  many  frill  faft  in  his  grip  ?  Ans.  Chrift  was  lift- 
ed up  to  obtain  drawing  offers  and  invitations  to  all 
men  without  exception,  and  accordingly  gives  drawing 
calls  to  all  men  in  his  word  ;  and  if  they  be  not  drawn 
to  him  it  is  their  own  fault,  But  though  many  be 
called;  and  multitudes  flock  to  the  word,  yet  there  are 


SACRAMENTAL    ADVICES,  183 

none  effectually  drawn  to  Chrift  but  the  elect ;  and 
thefe  may  be  called  all  men,  as  they  are  gathered  out 
of  all  nations,  kindreds,  and  languages,  ages,  fexes,  and 
qualities.  All  men,  Gentiles  as  well  as  Jews  :  All  forts 
of  men,  flnners  of  all  fizes,  greater  as  well  as  lefler. 
Queft.  But  how  doth  the  lifting  up  of  Chrift  draw  fln- 
ners effectually  to  him  ?  Anf.  By  the  merit  of  his  lift- 
ed up  facrifice  he  obtained  the  removal  of  all  hindran- 
ces of  their  coming  to  him,  fuch  as,  the  guilt  of  their 
fins,  the  enmity  of  their  natures,  the  power  of  their 
corruptions,  their  unbelief,  hardnefs,  blindnefs,  and  dis- 
couraging fears.  Arid  likewife,  by  it  he  pure  ha  fed  alt 
the  means  requifite  for  drawing  man  to  him,  fuch  a.? 
the  preaching  of  the  gofpel,  fanctified  rods,  the  grace 
of  faith,  and,  above  all,  powerful  influences  of  the  Holy 
Spirit.  As  Chrift  was  lifted  up  on  the  crofs,  fo  he 
muft  be  alfo  lifted  up  on  the  pole  of  the  gofpel,  for 
drawing  flnners  to  him.  Thus  the  brazen  ferpent  was 
lifted  up  in  the  wildernefe,  for  drawing  the  flung  Ifra~ 
elites  about  it,  and  it  proved  moft  effectual  for  that 
end  ;  fo  a  crucified  Jefus  held  out,  and  evidently  fet 
forth  in  the  gofpel,  as  he  was  lifted  up  on  a  bloody 
crofs,  with  his  pierced  hands  ftretched  out  to  embrace 
loft  finners,  is  furely  the  moil'  attractive  and  drawing 
fight  in  the  world.  This  wonderful  load  (tone  hath 
drawn  thousands  of  hard  iron  hearts  to  it  at  once.  A 
natural  loadftone  though  it  draw  iron  to  it,  yet  it  may 
be  drawn  away  from  it  again  ;  but  a  crucified  Chrift 
draws  the  heart  fo  powerfully  and  clofely  to  him,  that 
they  can  never  be  feparated  again.  Never  was  there 
fuch  a  drawing  engine  in  the  world  as  this  !  A  lifted 
up  ftandard  or  enfign  draws  numbers  x>f  fcattered  fo)- 
diers  unto  it,  but  it  is  feen  by  few  ;  but  a  crucified  je- 
fus lifted  up  in  the  gofpel,  is  an  enfign  to  draw  great 
multitudes  in  different  nations  under  the  banner  of  his 
love,  Ifa.  xi.  10.  The  firft  experiment  that  was  made 
of  its  virtue  in  Jerufalem  by  the  apoftle  Peter,  three 
thoufand  fouls  were  drawn  to  Chrift  at  once,  and  after 
that  many  nations,  that  knew  him  not,  did  run  unto 


184  SACRAMENTAL    ADVICES. 

him.  Come  then,  O  finners,  admire  and  experience 
the  power  of  this  lifted  up  enfign  ;  let  your  ircfn  hearts 
be  drawn  by  this  loadftone  ;  it  hath  loft  nothing  of  its 
virtue  to  this  day.  Thoufands  of  hearts  in  other  pla- 
ces do  ftill  feel  its  power :  We  are  fometimes  refrefhed 
with  the  welcome  news  of  their  being  drawn  off  from 
the  vanities  of  time,  and  the  love  of  iin,  to  glorious 
Chrift  :  Why  then  do  not  your  hearts  alio  yield  to  the 
power  of  this  blefTed  loadftone,  Chrift  crucified,  lifted 
up  in  the  word  and  facrament  ?  It  hath  the  fame  virtue 
here  as  elfe  where,  were  but  the  eyes  of  faith  opened 
to  behold  it,  according  to  that  alluring  call,  Ha.  xiv.  2Z. 
When  Chrift  was  lifted  up  on  the  crofs,  his  face  was 
turned  to  the  Gentiles,  for  the  Jews,  out  of  malice,  (as 
leveral  write,)  would  have  him  crucified  with  his  face 
towards  the  weft,  as  reckoning  him  unworthy  to  look 
to  the  temple  and  the  holy  city,  that  flood  on  the  eaft 
iide  of  mount  Calvary  ;  but  Chrift  had  a  loving  defign 
in  it  to  us  Gentiles,  and  to  accomplHh  that  word,  Pfal. 
Ixvi.  7.  His  eyes  behold  the  nations.  Behold,  O  iinners, 
Chrift  turned  his  face  to  you  on  the  crofs,  to  draw  you 
unto  him  \  there  he  bowed  his  head  towards  you  to 
draw  you  •,  there  he  opened  a  cleft  in  his  fide  to  draw 
you  ;  there  blood  and  water  flowed  from  his  heart  to 
draw  you  to  him  !  And  now  he  hath  fent  his  word  and 
Spirit  to  draw  you  j  now  he  difplays  his  blood  and 
wounds  in  the  facrament  to  draw  you  •,  now  he  is  caft- 
ing  his  cords  of  love  about  your  heart  to  draw  you  to 
him  ;  now  the  devil  is  holding  and  Chrift  is  drawing  : 
Chrift  and  the  devil  are  now  ftruggling  for  your  hearts  ; 
the  eyes  of  many  are  on  you,  the  eyes  of  the  glorious 
Trinity,  the  eyes  of  angels,  the  eyes  of  minifters  and 
faints  are  on  you,  to  fee  what  the  iflue  of  the  combat 
(hall  be,  which  of  them  fhall  gain  the  prize.  Satan 
indeed  is  the  ftrong  man,  but,  glory  to  God,  Chrift  is 
ftronger  than  he.  O  that  he  may  prevail,  the  heart 
is  his  by  right,  furrender  it  to  him  without  delay.  He 
will  not  enter  without  your  confent ;  his  people  muft 
all  be  made  willing  in  the  day  of  his  power.     Oh3  if  the 


SACRAMENTAL    ADVICES.  1B5 

will  were  cnce  conquered,  the  day  were  ChrifVs,  and 
the  field  were  won  for  ever. 

Would  you  then  have  Satan's  defeat,  your  biafed 
will  overcome,  and  your  fouls  favingly  brought  to 
Chrift,  O  look  up  and  cry  for  a  draught  of  Chrift's 
power.  You  have  neither  ftrength  nor  will  to  come 
to  a  crucified  Chrift,  unlefs  he  draw  you.  Ordinances 
or  providences  cannot  draw  you,  the  word  cr  facra- 
ments  cannot  draw  you,  judgments  or  mercies  can- 
not do  it ;  yea,  neither  minifters  nor  angels  can  draw 
your  dead  and  heavy  hearts.  O  then  look  beyond 
them  all  to  a  lifted  up  Emmanuel,  draig  mey  Lord,  and 
I  wilt  run  after  thee.  The  ordinance  you  have  in  view 
can  never  be  a  drawing  ordinance,  if  Chrift  put  not 
forth  his  virtue  with  it ;  the  facrament  will  be  Hftlefs, 
and  the  adminiftrators  lifelefs,  if  Chrift  draw  you  not. 
The  moft  powerful  fermons,  the  moft  alluring  callsr 
will  all  be  loft,  if  he  draw  not,  You  will  fit  ftill  in 
the  Sodom  of  a  natural  and  a  wrathful  ftate,  if  he  draw 
not :  you  will  be  eternally  damned,  if  Chrift  draw  you 
not  to  him.  Ycu  can  never  overcome  the  ftrong  and 
fubtle  temptations  Satan  cafts  in  your  way,  you  can  ne- 
ver deny  felf,  forfake  beloved  lufts,  renounce  juftifica* 
tion  by  works,  quit  all  confidence  in  your  own  doings, 
go  naked  and  empty  to  Chrift,  be  content  to  live  whol- 
ly upon  his  righteoufnefs,  and  receive  grace,  life, 
ftrengih,  and  glory,  as  a  free  gift  from  Chrift,  without 
the  drawing  virtue  of  a  lifted  up  Saviour.  Oh,  if  you 
were  once  acquainted  with  this  drawing  power,  you 
might  go  with  comfort  to  his  table,  and  feed  upon  hij 
purchafe. 

Queft.  How  fliall  I  know  if  I  have  yet  been  drawn 
effectually  to  a  lifted  up  jeius. 

Ans.  Try  it  by  thefe  marks  :  Have  you  difcovered 
his  matchlefs  excellency  fo  as  to  draw  off  your  heart 
from  fin,  and  the  perifliing  things  of  the  world  ?  Have 
you  felt  the  cords  of  his  love  about  your  heart  and  wiil, 
conftraining  you  to  yield  yourfelf  wholly  to  him  ?  Is 
Your  heart  drawn  out  in  love  and  affection  to  a 
<V  2 


1SG  SACRAMENTAL    ADVICES. 

ed  Chrift  above  all  things,  fo  that  the  defire  of  your 
foul  is  to  him  and  the  remembrance  of  his  name  ?  Are 
you  growing  frill  liker  to  him,  more  holy,  more  hum- 
b'e,  meek,  and  heavenly  minded  ?  Nearnefs  will  breed 
likenefs.  Are  you  troubled  for  diftance  from  Chrifr, 
when  at  any  time  you  are  drawn  off  from  him  by  fin, 
Satan,  or  the  world's  allurements  ?  Are  you  drawn  to 
duty  with  a  view  of  enjoying  his  prefence  therein  ?  In 
the  mean  time  are  you  drawn  off  from  refting  on  du- 
ties, or  putting  any  attainments  in  Chrifr/s  room  ? 
Then  you  may  conclude  your  heart  is  effectually  drawn 
by  a  lifted  up  Saviour  :  and  fo  may,  with  holy  confi- 
dence and  joy,  draw  near  to  him  in  the  facramental 
tryfting  place,  and  hold  communion  with  him  there. 


ADVICE  XIII. 

From  John  i.  36 — xlx.  J.  Edcld  the  Lar,ib  of  Cod. — Bthold  tit 
Man. 

O  communicants,  both  John  and  Pilate  call  you  to 
behold  Chrift  fuffering  and  facrificed  for  you,  and 
which  is  more,  the  Spirit  of  God  calls  you  to  this  duty 
alfo.  Let  each  one  of  you  then  fay  with  Mofes,  Exod, 
iii.  3.  i"  will  nciv  turn  afdt\  and  fee  this  great  fight.  A 
great  fight  indeed  !     For  though  he  be  called  a  Lamb, 

;  a  man,  he  is  alfo  God,  God  in  human  nature,  fuf- 
fering, bleeding,  and  dying,  a  great  and  wonderful 
i.ght  I   All  the  perfons  of  the  glorious  Trinity  call  you 

behold  it,  Ifa.  xlii.  1. — xlv.  22.  John  i.  29.     Draw 

a  as  ne  it  as  poffib!?,  that  you  may  get  a  good  view 
of  it ;  (land  not  at  a  difbnee  like  thofe  who  followed 
him  from  Galilee  to  the  crofs,  of  whom  it  is  faid,  Luke 

ii.  49,  They  flood  afar  off  beholding  thefe  things*.  Do 
not  now  ftand  afar  off,  nor  take  a  far  off  look  of  a  cru- 
cified Chrifr,  but  come  clofe  to  him  by  faith,  and  take 

ear  and  faving  look  of  him,  as  he  ca'ls  you.  Ifa.  xlv. 
2  I ,  Look  unto  ?ne  and  be  faved  /   /  am  God*  and  there  is  no 

our  hefdiJ  me.    O  then  turn  not  vour  back  or  fhoul- 


SACRAMENTAL    ADVICES.  1F7 

der  to  him,  look  not  afquint  to  him,  look  not  by  him 
to  other  things  ;  but  look  with  a  broad,  ftraight,  and 
fteady  look  unto  him.  The  man  Chrift  Jefus  is  the 
Lamb  of  God,  appointed  by  him  to  be  facrificed,  to 
make  atonement  for  our  fins,  and  to  purchafe  pardon, 
life,  and  falvation  to  us  :  And  looking  to  him  by  faith 
is  the  great  mean  of  fecuring  and  applying  the  bleffings 
of  his  purchafe  to  us.  And  in  a  fpecial  manner  he 
calls  us  to  look  unto  him  in  his  fufferings  for  us.  Be- 
hold me,  Behold  me  ! 

Behold  the  fufFering  man,  a  man  of  forrows  indeed  1 
And  particularly  behold  him  entering  upon  that  fearful 
fcene  in  the  garden  of  Gethfemane,  when  he  began  to 
fear,  turn  forrowful,  and  very  heavy  ;  when  he  was 
fore  amazed,  fell  into  an  agony  and  bloody  fweat,  and 
cried  out,  My  foul  is  exceeding  forrowful)  even  unto  death  ! 
O  what  was  it  that  made  your  Saviour  fo  heavy,  but 
the  dead  weight  of  the  elect's  fins,  which  the  law's  hea- 
vy curfes  annexed  to  them  ?  Oh  your  fouls  were  ex- 
ceeding guilty,  which  made  his  foul  exceeding  hea- 
vy. Behold  and  fee  your  forrowful  Redeemer  fall- 
ing into  a  fearful  agony,  and,  while  in  it,  falling 
down  fometimes  on  his  knees,  and  fometimes  on 
his  face,  praying  once,  praying  again,  and  praying  the 
third  time,  until  he  is  quite  overwhelmed  with  wrath, 
and  covered  with  his  own  blood  !  H  Behold  the  forrow- 
ful man"  with  the  great  drops  of  blood  ftanding  above 
his  garments  for  your  fins,  and  bedewing  the  ground. 
See  Jehovah  now  acting  againft  him,  as  an  inexorable 
judge,  running  on  him  as  a  giant,  and  making  him  the 
butt  of  his  envenomed  arrows  !  Behold  him  in  this 
agony  making  his  moan  to  his  difciples,  who  could 
make  no  help  to  him  ;  for  neither  they  nor  the  angels 
in  heaven  durft  touch  his  load,  nor  tafte  his  cup  :  Yea, 
he  got  not  fo  much  as  fympathy  from  his  difciples,  they 
fell  afleep  when  he  was  at  the  worft,  and  left  him  in 
his  agony  to  ftruggle  and  tread  out  the  wine-prefs  alone  ! 
O  be  not  idle  fpectators  of  your  Saviour's  agony,  but 
let  your  fouls  be  exceedingly  affected  with  Chrift's  foul 
fuffering  for  your  foul's  fins.  t 


188  SACRAMENTAL    ADVICES* 

Behold  the  man  Chrift,  betrayed  and  ibid  for  a  little 
money,  apprehended  and  bound  with  cords  like  a  thief, 
and  bound  faft,  as  Judas  bade,  yea  fo  fad  (as  fome  fay) 
that  the  blood  burft  out  of  his  tender  hands  !  O  can 
your  heart  or  eyes  hold  to  fee  thofe  hands  that  made 
the  heavens,  wrung  together  and  bruifed  with  hard 
cords  !  To  fee  him  bound  as  a  prifoner,  that  came  to 
fet  the  prifoners  free.  But  had  not  the  cords  of  your 
Redeemer's  love  held  him  fafter  than  the  cords  of  his 
enemies,  though  they  had  been  cables  or  chains,  they 
could  not  have  kept  him  ;  but  his  love  to  you  made 
him  a  willing  prifoner  !  Behold  the  man  blindfolded, 
mocked,  buffetted,  and  abufed  for  you  !  Behold  him 
ftript  naked  and  fcourged  !  Behold  him  that  -clothes- 
the  lillies  of  the  field,  that  made  coats  of  fkins  to  clothe 
our  firft  parents,  now  ftript  and  unclothed  himfelf ! 
He  is  ftript  naked,  that  you  might  not  be  found  naked  at 
God's  bar!  He  is  ftript  of  his  robes,  that  he  might  provide 
a  robe  of  righteoufnefs  to  cover  your  nakednefs.  Behold 
the  man  fcourged  by  Pilate,  and  that  above  meafure,  think- 
ing thereby  to  fave  his  life  ;  but  as  the  Jews  were  not 
fatisfied  therewith,  fo  neither  was  infinite  juftice  fatis- 
fied :  fo  that  his  life  muft  go,  and  the  man  Chrift  is 
willing  it  fhould  ;  Willingly  did  he  give  his  back  to 
the  fmiters,  that  you  might  be  freed  from  the  everlaft- 
ing  lafhes  of  God's  wrath  in  hell  !  Behold  every  part 
of  his  blefled  body  torn  and  wounded,  by  fcourging?, 
becaufe  every  part  of  you  was  wounded  by  fin,  and  his 
ftripes  were  the  only  cure  for  your  wounds. 

Behold  the  man  with  a  plaited  crown  of  thorns  on  his 
blefled  head,  with  the  fharp  points  turned  inward,  and 
thefe  beat  into  his  head  with  a  ftafF,  till  all  his  head  is 
but  as  one  wound,  from  whence  a  new  fhower  of  blood 
ran  down  his  neck  for  you  !  You  may  be  ready  to  cry, 
Fy  on  the  Jews,  or  fy  on  the  foldiers  that  ufed  our  Sav- 
iour fo  ;  but  rather  cry,  Fy  on  your  fins  that  did  worfe 
to  him,  thefe  plaited  the  crown  of  thorns,  and  crucified 
him  too.  Behold  the  Lamb  of  God  now  willingly  caught 
in  the  thicket^  like  the  ram,  to  be  facrificed  in  your 


SACRAMENTAL    ADVICES.  289 

soom,  when  you  were  bound  like  Ifaac  for  that  end. 
Behold  him  willing  to  wear  a  crown  of  pain  and  igno- 
miny, that  you  might  wear  a  crown  of  glory  and  re- 
nown :  Willing  to  be  difgraced  and  affronted,  that 
you  might  be  honoured  and  exalted  r  Willing  to  let  a 
Barabbas,  the  vileft  malefactor  in  all  Jerufalem,  be  pre- 
ferred before  him,  that  you  might  be  preferred  to  z 
room  among  God's  children.  Behold  the  many  after  all 
thefe  fufferings,  put  to  bear  the  heavy  crofs  on  his  fore 
wounded  {boulders,  a  heavy  load  indeed,  with  the  elecYs 
fins  and  law's  curfes  fattened  to  it  ;  yet  he  bears  with- 
out complaint  till  his  ftrength  is  fpent,  and  he  is  ready 
to  faint  under  the  burden,  fo  that  another  muft  help  1 
Oh  !  it  was  not  the  weight  of  the  tree  that  made  him 
faint,  he  had  a  greater  burden  to  bear  than  ten  thou- 
iand  worlds,  even  the  infinite  wrath  of  God  due  to  the 
elecYs  fins  !  O  can  you  behold  this  fight  with  dry  eyes  ? 
Behold  the  man  brought  to  Golgqtha,  nailed  tathe  tree, 
lifted  up,  and  drinking  out  the  bitter  dregs  of  the  cup  of 
wrath  thereon,  till  at  length  he  yielded  himfelf  prifoner 
to  death  by  bowing  his  head,  giving  death  his  orders 
to  execute  hiscommifiion,and  carry  him  off  the  ftage  ! 
Behold  and  wonder  at  the  fight,  the  Lord  of  Life 
death's  prifoner  !  O  man,  canft  thou  ftand  and  fee  the 
Lamb  of  God  ilain  in  thy  room,  and  for  thy  fins,  and 
not  be  affected  !  Write  that  man  a  beaft,  a  ftone,  a 
lump  of  earth,  that  can  be  fenfelefs,  flupid,  and  uncon- 
cerned at  fuch  a  fight !  O  blufh  and  be  afhamed,  O 
man,  at  thy  ftupidity,  when  the  dead  earth  and  rocks 
about  Jerufalem  quaked  and  rent  at  the  fufferings  you 
now  behold  reprefented  in  the  facrament.  O  curfed 
fin,  (which  many  make  light  of)  that  could  not  be  ex- 
piated by  any  other  facrifke,  than  that  of  our  Emman- 
uel, the  Lamb  of  God,  the  man  Ghrift  Jefus  !  O  Be* 
hold  the  mati)  and  tremble  at  fin,  the  accurfed  thing  that 
murdered  the  Son  of  God,  the  man  that  is  God's  fel- 
low, the  man  that  is  infinitely  preferable  to  a  million 
of  worlds  full  of  men  and  angels  too.  O  that  men 
would  always  look  on  fin  in  the  giafs  of  the  agonies  and 


195  SACRAMENTAL    ADVICES. 

fufferings  of  the  man  Chrift,  that  they  might  be  filled 
with  horror  at  it,  as  at  hell  itfelf !  Nay,  in  feveral  ref- 
pects  fin  is  a  greater  evil  than  hell. 

Let  every  communicant,  every  Chriftian,  come  and 
behold  the  glorious  Son  of  God,  with  the  greateft  love 
and  admiration,  who,  for  our  fakes,  was  willing  to  be- 
come a  man,  and  God's  Lamb  to  be  facrificed  for  the 
fins  of  men.  O  let  his  name  Jesus,  be  always  to  you 
as  precious  ointment  poured  forth,  and  let  the  remem- 
brance of  his  love  inflame  your  fouls  with  a  vehement 
indignation  againft  fin,  and  a  burning  affection  to  the 
Lamb  of  God,  the  man  Chrift,  that  was  willing  to  ftrug- 
gle  in  bloody  agonies,  and  bleed  to  death  on  the  curfed 
tree,  to  deliver  you  from  lying  in  hell  for  ever  !  O, 
what  can  we  render  to  him  for  his  free  love,  amazing 
and  unfpeakable  love  !  O  that  we  could  fpend  our 
whole  lives  in  admiring  his  love,  and  contemplating  his 
beauty,  and  were  thereby  made  meet  in  fome  meafure 
for  the  exercife  of  the  redeemed  above.     Amen. 


ADVICE  XIV. 

From  Job  xxxvii.  14.      Stand  JIM,  and  tonftder the  ivcndrous  %uorh  of  God. 

The  works  of  God,  being  wondrous,  do  well  deferve 
our  moil  ferious  consideration  ;  but  fo  wavering  are 
our  minds,  we  cannot  confider  them  aright,  unlefs  we 
ftand  frill  and  compofe  ourfelves  for  that  end.  This 
advice  doth  Elihu  give  to  Job  in  the  text,  and  Mofes 
gives  to  the  children  of  Ifrael,  Exod.  xiv.  1 3.  All  God's 
works  are  wondrous  and  highly  worthy  of  our  obferva- 
tion,  as  his  works  of  creation  and  providence  ;  and 
more  efpecially  his  works  of  redemption,  and  of  grace, 
as  they  are  made  known  unto  us  in  the  gofpel  difpen- 
{ation,  and  particularly  in  the  facrament  of  the  Lord's 
fupper.  Here  God  calls  you  to  ftand  (till,  and  confid- 
er his  wondrous  work  of  redeeming  wifdom  and  mercy, 
in  faving  fallen  finners.     The  work  of  creation  is  in- 


SACRAMENTAL    ADVICES.  101 

deed  mo  ft  wonderful  and  ftupendous-,  but  his  work  of  re- 
demption is  far  more  coftly  and  furprifing  :  The  one  coft 
him  but  the  word  of  his  power,  but  the  other  coft  him 
the  death  of  his  Son.  The  one  is  but  the  work  of  his 
finders,  Pfal.  viii.  3.  the  other  is  the  work  of  his  arm, 
Luke  i.  5  1.  Much  of  the  divine  wifdom  and  power  is 
diipiayed  in  making  us  men,  but  much  more  in  making 
us  faints  •,  by  the  one  we  have  but  a  fhort  mortal  life, 
but  by  the  other  an  eternal  and  immortal  life.  God's 
works  of  redemption  and  of  grace  will  be  the  admira- 
tion of  faints  and  angels  to  all  eternity,  Rev.  v.  12. 
—xv.  3. 

Come  then  and  behold  thefe  works  of  the  Lord,  as 
they  are  fet  forth  before  you  in  the  word  and  facra- 
ment !  Come  and  fee  God  from  all  eternity  palling  by 
angels,  and  pitching  his  love  upon  poor  ruined  finners  of 
Adam's  family,  and  contriving  their  redemption  by  the 
incarnation  and  death  of  his  dear  Son,  while  he  pafled 
by  the  angels  that  fell.  Come  and  fee  the  glorious 
Son  of  God  undertaking,  in  the  council  of  peace  to  be- 
come our  furety,  to  pay  our  debt,  and  to  fatisfy  juftice 
for  the  injury  our  fins  did  to  God's  glory.  Behold  and 
confider  the  device  of  infinite  wifdom  for  reconciling 
juftice  and  mercy  about  guilty  men,  and  fatisfying  the 
demands  of  them  both,  by  puniihing  fin  feverdy,  and 
yet  pardoning  the  perfons  guilty.  "  Stand  {till  and 
"  fee  the  wondrous  work"  of  making  the  Word  fielh  to 
dwell  among  us  ;  of  the  Creator's  leaving  his  throne  of 
glory,  to  lodge  in  a  virgin's  womb,  and  a  beaft's  man- 
ger •,  of  the  Ancient  of  days  becoming  a  child  of  a  day  old, 
learning  to  fpeak  and  go,  and  fubjecling  himfelf  to  his 
own  law  in  the  room  of  rebel  finners.  "  Behold  God's 
"  wondrous  work"  in  fetting  up  a  court  and  throne  of 
grace  among  the  prifoners  of  juftice,  and  caufing  grace 
to  fit  as  a  queen  on  the  throne,  with  a  fceptre  of  mer- 
cy in  her  hand,  and  thence  to  iffue  forth  proclamations 
of  grace  to  poor,  wretched,  blind,  miserable,  and  naked 
finners  ;  proclaiming  pardon  to  the  condemned,  liberty 
to  the  captives,  and  life  to  the  dead  ;  Yea>  feeing  grace 


192  SACRAMENTAL   ADVICLS. 

laying  fiege  to  the  heart  of  rebels,  fummoning  them  by 
the  gofpel  trumpet  to  furrender,  and  uling  the  moft 
prevailing  arguments  with  them  to  do  it,  taken  from 
the  mediation,  fufferings,  blood,  righteoufnefs,  and 
fatisfadtion  of  the  Son  of  God. 

Behold  and  conftder  the  wondrous  works  of  God  in  fur- 
nifhing  and  fitting  the  Mediator  for  our  miferable  cir- 
cumftances,  joining  the  divine  and  human  natures  in 
one  perfon  for  our  relief !  Obferve  how  well  he  fuits 
our  exigencies ;  he  is  man,  that  he  might  die  for  us  •, 
and  God,  that  he  might  overcome  death  !  Man,  that 
he  might  combat  the  devil  ;  and  God,  that  he  might 
vanquiih  him  !  Man,  that  he  might  take  on  our  guilt 
and  punifhment ;  and  God,  that  he  might  fupport  un- 
der it  !  Man,  that  he  might  offer  a  facriiice  for  us,; 
and  God,  to  make  it  infinitely  meritorious  I  Man,  that 
he  might  fympathise  with  us  in  trouble  ;  and  God, 
that  he  might  deliver  us  !  a  wondrous  work  indeed  ! 
Again,  obferve  the  Mediator's  fulnefs,  how  exactly  it 
fuits  our  miieries  and  wants  !  In  our  wonderful  Em- 
manuel there  is  life  for  our  deadnefs,  light  for  our 
darknefs,  beauty  for  our  deformity,  ftrength  for  our 
weaknefs,  health  for  our  ficknefs,  balm  for  cur  wounds^ 
raiment  for  our  nakednefs,  riches  for  our  poverty,  mer- 
it for  our  guiltinefs,  righteoufnefs  for  our  juftification, 
a  fountain  for  our  pollution,  grace  for  our  fanctiikation, 
bread  for  our  hunger,  water  for  our  thirft,  and  deep 
mercies  for  our  deep  miferies  !  a  wonderful  work,  to 
make  one  depth  fo  exactly  to  anfwer  another  depth! 
This  is  the  doing  of  the  Lord,  and  wondrous  in  our  eyes. 

Stand Jlill  and  fee  God's  wondrous  work,,  in  fending  our 
Emmanuel,  the  Prince  of  the  kings  of  the  earth,  to  go  up 
and  down  the  wildernefs  fee-king  after  the  loft  fheep, 
calling  and  inviting  them  in  the  moft  tender  manner  to 
come  unto  him  for  life  and  falvation,  willingly  fubmit- 
ting  to  be  bufFetted  by  Satan,  contradicted  by  finners, 
to  fufTer  all  manner  of  indignities,  a  curfed  death,  and 
the  r  rath  of  G  >d,  and  all  that  he  might  be  a  facrifice 
to  fatisfy  juftice  for  our  fins  :     And  after  he  had  fub- 


SACRAMENTAL    ADVICES.  19S 

mitted  to  death  and  the  grave  for  a  time,  he  conquered 
them  and  rofe  again  ;  and  gave  commiflion  to  his  am- 
baffadors  to  go  through  all  the  earth,  and  call  periihing 
iinners  to  come  unto  him,  and  offer  them  falvation  in 
his  name ;  and  having  done  fo,  he  afcended  into  heav- 
en to  intercede  for  them.  Now,  it  is  incumbent  upon 
al)  communicants  to  remember  thefe  amazing  works  of 
God's  at  his  holy  table,  with  wonder,  thankfulnefs,  and 
praife. 

Come  here,  and  fee  the  fountain  of  the  great  depths  of 
infinite  love  broken  up,  and  ilreams  of  the  waters  of  life 
running  therefrom  to  the  ions  of  men.  Come,  fee  Ja- 
cob's ladder  fet  up,  that  reaches  from  earth  to  heaven, 
and  God  the  Father  at  the  top  of  it  calling  you 
to  climb  to  heaven  by  the  fteps  of  it,  viz.  Chrift's 
wounds,  offices  and  promifes  !  Come,  fee  the  manna 
coming  down  in  plentiful  fhowers,  and  falling  about 
your  tents,  and  every  man  invired  to  gather.  Come, 
fee  the  rock  broached  in  the  wildernefs,  to  fupply  the 
necefll  ies  of  your  fouls  ;  fee  the  rock  fmitten  by  the 
rod  of  Mofes,  and  bearing  the  curfes  of  the  law  for  you. 
Come,  fee  the  city  cf  refuge  opened  for  poor  manflayers, 
that  {loners,  who  have  flain  their  fouls  by  fin,  may  flee 
to  it  for  fhelter.  O  then  flee  for  your  live?,  and  do  not 
linger  by  the  way.  Come,  fee  God  bringing  his  right- 
-eoufnefs  near  you  who  are  guilty  criminals,  and  bid- 
ding you  put  it  on  for  your  fafety  in  judgment ;  it  is  a 
robe  that  will  fit  every  one  of  you.  Come,  fee  the 
fruits  and  /eaves  of  the  tree  cf  life  fhaken  and  fcattered 
among  ftarving  wounded  fouls  :  Gather  and  feed  on 
the  fruits  ©f  his  purchafe  for  your  nourifhment ;  apply 
the  leaves  of  his  promifes  for  your  healing.  Come,  fee 
the  we/I  effa/vation  opened,  bring  the  chain  and  bucket 
of  faith,  and  draw  water.  The  great  medicine  well  is 
here,  come  with  all  your  difeafes  and  ailments  to  it, 
come  with  your  hard  hearts,  blind  eyes,  weak  hands, 
feeble  knees,  lame  feet,  and  cold  affections,  to  get  them 
healed.  Come,  fee  Chrift's  teftament  opened,  and  ev- 
ery man  allowed  for  to  put  in  for  a  fhare  of  the  lega- 


194  SACRAMENTAL    ADVICES. 

cies  therein  contained.  This  you  are  to  do  by  believ- 
ing, claiming,  laying  hold,  and  embracing  the  promif- 
es.  Come,  fee  itraying  prodigals  returning  to  their  fa- 
ther's houfe,  and  fee  their  father  embracing  them,  and 
the  whole  family  rejoicing  at  their  return  :  See  their 
filthy  rags  taken  off,  and  the  white  robe  of  the  Son  of  - 
God  put  on  them,  and  the  fatted  calf  killed  for  them. 
Come,  fee  the  King  of  Glory  entering  in  at  the  ever- 
lading  gates  of  men's  fouls,  dethroning  iin  and  felf,  ta- 
king pofTlflion  of  their  hearts,  and  fetting  up  his  throne 
and  kingdom  in  them.  Come,  fee  King  Solomon  both 
crowned  and  married  in  one  day  !  An  aftonifhing 
match  concluded  between  the  Prince  of  Life  and  the 
heir  of  hell !  All  the  daughters  of  Zion  are  called  forth 
to  behold  the  fight,  Cant.  iv.  1 1.  All  thefe  are  great 
and  wondrous  works  of  God  to  be  feen  in  the  word  and 
facraments,  which  all  communicants  ought  to  ftand  ftill 
•and  confider. 

Confider  thefe  marvellous  works  fo  as  to  be  fuitably 
affecled  with  them,  make  them  the  fubjecl  of  your  me- 
ditations ;  entertain  high  and  admiring  thoughts  of 
God,  and  of  his  infinite  love  and  wifdom  manifefted 
in  them.  Give  firm  credit  to  the  record  and  teftimo- 
ny  God  hath  given  us  of  his  wondrous  works,  and  glo- 
rify the  great  Author  of  them  in  your  hearts,  tongues, 
?nd  lives.  Embrace  the  gofpel  offer,  and  be  afraid  of 
offending  that  God  who  has  humbled  himfelf  fo  low 
for  our  fakes,  and  has  wrought  fuch  great  and  wondrous 
works  for  us.  Be  careful  to  ferve  him  and  pleafe  him 
in  all  things,  and  abhor  fin  his  grand  enemy. 


ADVICE  xv. 

From  Rev.  xxii.  %.     Xn  the  midst  of  the  street  ivas  the  tree  oft 

It  was  a  fad  day  to  mankind,  when  God  banifhed 
Adam  from  the  earthly  paradife,  and  from  the  tree  of 
\ik  that  grew  therein,  and  alfo  fhut  the  entry  to  it  ? 


SACRAMENTAL    ADVICES.  193 

But  behold  God,  in  his  free  mercy,  is  now  opening  an 
entry,  and  inviting  Adam's  banifhed  pofterity  back 
again  to  a  better  paradife,  where  there  are  purer  de- 
lights, and  neither  fin  nor  Satan  can  enter  ;  and  where 
there  is  a  tree  of  life,  Jefus  Chrift,  infinitely  preferable 
to  that  in  Adam's  paradife.  This  tree  of  life  far  ex- 
cels that  in  its  leaves,  fhadow,  fruit,  and  virtues  ;  it 
animates,  yea,  refto.  es  and  preferves  life  for  ever  •,  nei- 
ther is  there  any  flaming  fword  to  hinder  our  accefs  to 
it:  Adam's  tree  endured  but  a  fhort  time,  but  ours 
laftS:  f  >r  ever.  Other  trees  decay,  fade,  and  wither,  but 
Jefus  Chrljl  is  the  fame  yijle  relay,  to-day  >  and  for  ever.  O 
come  then,  fit  down  under  the  fhadow  of  this  tree,  eat 
of  its  fruit,  and  live  for  ever.  Though  the  tree  be  now 
planted  in  the  heavenly  paradife,  yet  its  branches,  fha- 
dow, and  huh9  extend  to  every  believer  on  earth,  as  well 
as  to  the  faints  above.  Thoufands  of  communicants  at  the 
lower  table  have  fat  down  under  his  Jhadoiv  with  great  de- 
light\  and  found  his  fruit  fiveet  to  their  tajle.  Chrift  is  a 
tree  that  bears  fruit  at  all  times,  every  month,  and  even 
in  the  fharpeft  winter  months  of  ficknefs  and  death. 

There  are  iome  very  ufeful  trees  in  the  world,  that 
afford  all  neceiTaries  to  men,  fuch  as  meat,  drink,  phyfic, 
and  clothing.  Behold  God  hath  provided  fuch  a  tree 
for  us.  Jefus  Chrift  affords  us  all  thefe.  i.  Meat  : 
He  tells  us,  That  hisjlefh  is  meat  indeed ;  that  is,  his  flefh 
wounded  and  dying,  yields  ftrengthenin^  food  for  the 
foul  in  refpecl  of  its  fruits  and  effects.  It  is  food  well 
prepared  :  the  Holy  Trinity  fpent  a  whole  eternity  in 
preparing  it.  It  is  meat  well  feafoned  •,  it  is  feafoned 
with  the  love  of  God,  fauced  with  the  blood  of  Chrift, 
and  fpiced  with  the  graces  of  the  Spirit.  2.  Drink  : 
Chrift's  blood  is  alfo  drink  indeed  to  the  foul,  in  res- 
pect of  its  comfortable  effects ;  fuch  as  pardon,  peace, 
light,  life,  ftrength,  &c.  The  ftreams  from  the  Rock 
are  moft  refrefhing,  cordial,  and  favoury  drink  •,  fa\oury 
to  God,  favoury  to  angels,  and  moft  favoury  to  every 
foul  that  hath  tafted  it.  It  is  a  fweet  cup  that  is  to  be  - 
put  into  your  hand,  if  you  have  faith,  but  it  is  poiibn- 


1 9G  ,       SACRAMENTAL    ADVICES. 

ous  to  any  unworthy  communicant  that  wants  faith : 
But,  if  you  be  worthy,  the  drink  will  poifon  fin,  quick- 
en grace,  and  refrefh  the  foul.  Fear  not,  O  believer, 
to  take  a  good  draught ;  faith  will  make  the  cup  me- 
dicinal and  reftorative  to  thy  foul,  and  it  will  only  kill 
and  deftroy  thy  lulls.  3.  Phyfic  :  The  leaves  of  this 
tree  are  for  healing  of  the  nations :  Chrift  hath  many 
healing  promifes,  which  when  applied  by  faith,  are 
moft  ufeful  to  purge  out  fin  and  corruption,  and  to 
heal  all  the  foul's  wounds  and  difeafes.  4.  This  tree 
•affords  clothing  alfo.  Poor  fallen  Adam,  when  naked, 
went  to  the  fig-tree  for  leaves  to  cover  him  •,  but,  O 
let  his  pofterity  go  to  the  tree  of  life,  where  they  (hall 
get  infinitely  better  clothing,  even  ChrifVs  perfect  right- 
eoufnefs,  which  is  fpctlefs  and  law  biding.  Behold  a 
rich  robe,  fet  with  the  pearls  and  diamonds  of  heaven. 
A  large  robe,  fo  broad  as  to  cover  a  whole  eleft  world. 
It  <dio  covers  all  the  fpots  and  infirmities  of  believers ; 
fo  that  not  one  of  them  is  to  be  {ccn.  This  robe  is 
as  broad  as  the  law,  which  we  are  told  is  exceeding 
broad.  And  it  is  juft  as  beautiful  as  broad,  for  it  makes 
every  el  eft  foul  amiable,  and  acceptable  to  God. 
Never  then  was  there  fuch  a  tree,  either  in  the  earthly 
or  the  heavenly  paradife,  as  our  glorious  tree  of  life, 
Jefas  Chrift.  O  hungry  fouls,  here  is  meat  !  O  thirfty 
fouls,  here  is  drink  !  O  difeafed  fjuls,  here  is  medi- 
cine !  O  naked  fouls,  here  is  clothing  !  O  come  then 
to  this  tree  of  life,  and  you  have  all  things  neceffary 
for  you. 

O  communicants,  you  are  called  to  take  a  view  of 
this  bleffed  tree,  as  it  was  hewn,  mangled,  and  cut 
down  by  the  ax  of  juftice,  when  he  died  upon  the  crofs 
for  you.  Even  in  this  his  mangled  condition,  he  is  a 
moft  beautiful  and  engaging  fight  to  the  eye  of  faith  ! 
O  believer,  behold  your  princely  Jefus  lifted  up  on  a. 
bloody  crofs,  on  the  top  of  mount  Calvary,  for  all  na- 
tions to  fee  him,  and  gather  to  him  for  food  and  heal- 
ing. Since  that  mount  was  firft  created,  it  never  pro- 
duced fuch  a  tree,  or  fuch  precious  fruit,  as  the  Lord 


SACRAMENTAL    ADVICES.  197 

of  Glory  hanging  on  the  tree  of  the  crofs,  that  was 
planted  there  fotne  hours:  Chrift's  hanging  on  it 
changed  its  nature  from  a  curfed  to  a  blefTed  tree,  a 
tree  of  life  and  falvation.  This  tree  of  life  made  mount 
Calvary,  a  fweet  and  lovely  paradife  that  day,  (notwith- 
ftanding  all  the  malefactor's  bones  that  they  fcattered 
upon  it)  and  the  fruit  growing  on  it  that  day  hath  en- 
riched both  heaven  and  earth,  and  will  fill  heaven  with 
eternal  fongs  of  praife. 

You  are  likewife  called,  at  this  time,  to  draw  near  a 
crucified  Chrift,  the  tree  of  life,  that  is  always  laden 
with  fruit :  Come  as  near  as  poiUble  you  can  win, 
fhake  the  tree  by  faith,  and  gather  as  much  fruit  as  you 
can ;  eat,  and  lay  up  for  after  times  ;  yea,  gather,  and 
lay  up  for  eternity.  The  fruits  of  this  tree  are  dura- 
ble and  lading,  plentiful  and  enriching,  fweet  and  (at- 
isfying,  manifold  and  various,  Rev.  xxii.  Twelve  manner 
of  fruits  every  month,  which  is  one  hundred  and  forty- 
four  crops  in  the  year.  Likewife  they  are  mod  fuita- 
ble  to  the  wants  and  neceilities  of  your  fouls.  What 
can  be  more  fuitable  to  the  guilty  than  pardon  ?  to  the 
dead  than  life  ?  to  the  hungry  than  bread  ?  to  x\\c 
thirfty  than  drink  ?  to  the  wounded  than  balm  ?  to 
the  blind  than  eye-falve  ?  to  the  naked  than  clothing  ? 
to  the  impotent  than  ftrength  ?  to  the  weary  than  reft  i 
to  the  captive  than  liberty  ?  to  the  dilturbed  than 
peace  ?  to  the  bewildered  than  light  ?  to  the  warrior 
than  victory  ?  All  thefe,  and  innumerable  more,  are 
the  fweet  and  fuitable  fruits  of  the  tree  of  life. 

O  then,  give  all  diligence  to  fecure  and  clear  up 
your  interert  in  this  blefTed  tree  of  life  and  its  fruity 
which  are  now  offered  to  you  freely,  without  money  or 
price.  Abandon  and  reject  the  four  and  uniavoury 
fruits  of  fin,  the  world,  and  your  own  righteoufnefs, 
and  embrace  the  tree  of  life  in  the  arms  of  faith,  and 
all  its  fruits  are  yours.  Come,  ftt  down  under  his  Jhadoiu, 
at  his  table,  and  believingly  receive  and  feed  on  thefe 
delicious  fruits.  O  how  delightful  and  refrefhing  is 
the  fhadow  and  fhelter  of  Chrift's  righteoufcefs  to  the 
*  2 


IDS  SACRAMENTAL    ADVICES. 

foul,  that  hath  been  fcorched  with  a  fenfe  of  divine 
difpleafurc  for  fin  !  This  fhadow  fcreens  and  protects 
him  from  the  heat  of  God's  wrath,  from  the  curfes  of 
a  fiery  law,  and  from  the  flavifh  fears  of  death,  and 
wrath-like  difpenfations.  Then  let  every  weary  and 
fcorched  foul  come  at  Chrift's  call,  and  fit  down  under 
his  fhadow  :  Give  firm  credit  to  the  gof  pel  report  con- 
cerning Chrifl's  furetyfhip,  his  fufficient  righteoufnefs 
and  free  offers  :  Acquiefce  heartily  in  this  bleifed  con- 
trivance of  fhelter  and  fafety,  and  put  all  your  truft 
and  confidence  in  his  righteoufnefs  alone  ;  and  abide 
contentedly  under  his  fhadow,  without  wandering  from 
it,  or  going  from  tree  to  tree,  as  many  do,  feeking  reft 
cr  fhelter.  Surely  all  who  leave  Chrifi,  and  wander 
after  the  fhadow  of  creature  comforts,  or  their  own  do- 
ings for  relief,  will  difquiet  themfelves  in  vain  ;  for 
there  is  no  fafety  or  reft  any  where  but  under  the  fha- 
dow of  the  tree  of  life.  Here  only  you  will  find  pro- 
tection and  provifion :  This  made  the  fpoufe  fay, 
Cant.  ii.  3.  I  fat  down  under  his  fhadow  with  great  de- 
light, and  his  fruit  was  five  et  to  my  tafle. 

Let  all  thofe,  who  have  experienced  the  fafety  and 
fweetnefs  of  Chrift's  fhadow  and  fruit,  blefs  God  who 
gave  them  counfe!,  and  drew  them  to  this  happinefs. 
See  that  you  abide  clofe  under  this  fhadow,  and  make 
it  your  continual  refort.  Chrift  fpeaks  to  you,  as  Da- 
vid to  Abiather,  when  he  fled  to  him  from  Saul's  cru- 
elty. Abide  thou  with  me,  fear  not,  for  he  that  feeketh  my 
life,feeketh  thy  life,  but  with  me  thou  fialt  be  in  fafe guard. 
Like  wife,  pity  and  pray  for  them  who  flight  the  tree  of 
life,  and  are  going  through  all  the  trees  of  the  wood 
for  reft  and  fatisfa&ion,  but  cannot  find  it.  O  com- 
mend this  blefled  tree  to  them,  and  invite  them  to  come 
and  fit  down  under  the  fhadow  of  it,  where  they  will 
find  all  things.  Say  to  them,  as  Philip  to  Nathaniel, 
Come  and  fee.  B£  alfo  looking  out,  and  longing  for  the 
full  enjoyment  of  the  tree  of  life  in  the  paradife  above, 
where  vou  fhall  eternally  ftng  among  the  branches  of  tf. 


SACRAMENTAL    ADVICES,  ll?9 

meet  with  all  your  friends,  and  eat  the  fruits  with  a 
Far  better  appetite  and  relifh  than  ever  any  did  here 
below. 


ADVICE  XVI. 

From  Is  A.  xxxii    1.     A  manfaall  be  a  biding  place  from  the  %i'. 
a  covert  from  the  tempejl. 

Whatever  dorms  or  tempefts  believers  are  expof- 
ed  to  here,  Chrift  is  an  excellent  fhelter  and  hiding- 
place  from  them.  Before  Adam's  fall  that  fin  entered 
into  the  world,  all  was  calm  and  ferene  ;  but  flnce  that, 
the  world  has  become  a  weary  wildernefs,  full  of  tem- 
pefts, and  as  foon  as  one  is  laid,  another  is  ready  to 
blow.  There  are  ftorms  of  outward  afflictions,  iicknefs* 
loffes,  and  difappointments,  and  many  wrath- like  dif- 
penfations  of  Providence ;  there  are  ftorms  of  temptaT 
rions  from  Satan,  challenges  from  confcience,  thunder- 
ings  from  mount  Sinai,  dcfertions  from  God,  reproach- 
es and  perfecutions  from  the  world  :  Arid  yet  all  thefe 
ftorms  here  are  but  like  drops  before  the  fhower,  if 
compared  with  the  terrible  ftorm  of  wrath  to  come, 
which  is  abiding  the  ungodly  and  unbelieving.  But 
glory  to  infinite  wifdom  and  free  love,  for  rinding  out 
a  proper  hiding-place  for  loft  finners  amidft  thefe 
ftorms,  to  which  we  are  called  to  turn,  Zech.  ix.  1 2., 
Turn  ye  to  the  Jl rang  hold,  ye  prifoners  of  hope.  The  man 
Chrift  is  an  excellent  ftrong  hold  and  hiding-place 
againft  all  ftorms  whatfoever  \  in  him  there  is  fuffi- 
cient  room  and  accommodation  for  us,  his  wounds  are 
wide,  his  mercy  large,  his  merits  infinite,  his  offers  free, 
his  calls  moft  gracious  and  extenfive,  Ifa.  xlv.  22.  Look 
io  me,  and  be  ye  faved>  all  the  ends  of  the  earth.  The  ac- 
cefs  is  declared  free,  and  the  way  patent,  to  all  who 
turn  to  this  ftrong  hold  for  fhelter,  and  never  was  any 
excluded  that  turn  to  it. 

A  crucified  Jefus,  O  communicants,  rcprefented  to 


200  SACRAMENTAL    ADVICES. 

you  in  the  facrament,  is  the  ftrong  hold  and  hiding 
place  to  which  you  are  called  to  turn  by  faith  for  fhel- 
ter  and  fafety,  from  the  fword  of  juftice.  In  him  there 
are  excellent  clefts  for  fhelter,  Cant.  ii.  14.  and  which 
you  ought  to  be  well  acquainted  with.  There  are  the 
clefts  of  his  wounds  and  merits,  which  all  ChrifVs  doves 
flee  to  when  ftorms  arife.  There  is  alfo  the  cleft  of 
his  power,  the  cleft  of  his  wifdom,  the  cleft  of  his  love, 
and  the  cleft  of  his  faithfulnefs  j  many  a  ftorm  have 
they  efcaped  in  thefe  clefts.  In  this  hiding-place  there 
are  alfo  chambers  of  fafety,  to  which  you  may  retire 
when  the  tempeft  blows,  Ifa.  xxvi.  20.  There  are 
chambers  of  ChrifVs  offices  and  fweet  relations,  which 
he  hath  affumed  for  the  fafety  and  comfort  of  believers  \ 
in  each  of  thefe  many  of  them  have  found  fhelter  when 
ftorms  have  blown.  There  is  alio  the  pleafant  cham- 
ber of  his  covenant,  with  the  clofets  of  its  promifes, 
which  afford  fweet  retiring  places  in  tempeftuous  times. 
O  ftudy  to  be  acquainted  with  them.  David  was  well 
acquainted  with  the  well  ordered  covenant  and  its  pro- 
mifes, and  had  his  recourfe  thereto  in  troublous  times, 
and  particularly  when  he  was  threatened  with  the 
ftorm  of  death,  2  Sam.  xxiii  5.  Although  my  houfe  be 
not  Jo  with  God,  yet  he  hath  made  me  an  everlasting  covenant , 
ordered  in  all  things  and  sure  ;  this  is  all  my  salvation. 
And  he  pleads  the  promifes  of  this  covenant  for  his 
fafety,  Pfalm  cxix.  49.  Remember  thy  word  to  thy  fervant, 
upon  which  thou  caujed  me  to  hope.  Come  then  by  the 
exercife  of  faith,  and  fhut  yourfelves  up  in  thefe  fweet 
chambers  at  the  Lord's  table,  and  take  complacency  in 
viewing  and  walking  through  them. 

Chrift  crucified  is  a  covert  and  hiding-place  to  be- 
lievers, and  to  every  thing  that  belongs  to  them  :  He  is 
even  a  covert  to  their  bodies  in  time  of  danger,  fo  was 
he  to  his  difciples  when  the  ftorm  was  breaking  upon 
himfelf,  John  xviii.  8.  If  ye  feek  me,  let  thefe  go  their  way. 
But  more  efpecially  he  is  a  covert  to  their  fouls,  thefe 
he  accounts  precious  as  his  jewels  •,  he  hides  them  in 
his  wounds,  and  keeps  them  by  his  power,  through  faith. 


SACRAMENTAL    -ADVICES.  201 

unto  falvation*  He  is  alfo  a  covert  to  their  graces,  and 
keeps  them  in  life  when  ready  to  die,  and  laves  them 
from  being  overwhelmed  in  the  day  of  temped.  What 
had  become  of  David  and  of  Peter's  grace,  under  vio- 
lent (iorms  of  temptation,  if  he  had  not  been  a  covert 
to  them.  Many  a  ime  hath  he  preferved  the  fmoking 
flax,  and  the  bruifed  reed,  under  the  moft  dangerous 
ftorms.  L^kewife,  Chrift  is  a  covert  to  their  evidences 
and  marks  of  grace ;  he  preferves  them,  and  keeps 
them  legible,  after  many  blots  which  fin  and  Satan  do 
cart  upon  them  :  He  hath  the  blefied  art  of  recovering 
and  clearing  up  their  evidences,  when  they  are  fre- 
quently given  up  for  loft  in  times  of  backiliding. 

Let  all  confider  how  miferabie  they  are  who  have  no 
intereft  in  this  hiding-place  \  ycu  that  areoutof  Chrift, 
have  no  covert  from  the  tempeft,  you  can  neither  have 
fafety  nor  comfort  in  times  of  trouble.  Nay,  when  any 
ftcrm  blows  from  without  againit  you,  a  guilty  con- 
science will  be  ready  to  raife  a  florm  within  ;  and  alfo 
fhew  you  a  more  terrible  florm  gathering  againft  you, 
even  the  wrath  that  is  to  come*,  wrath  ftilJ  coming, 
but  never  all  come  -9  a  ftorm  that  will  ftil!  be  blowing, 
but  never  will  blow  over.  O  what  will  become  of  you, 
if  death  come  upon  you  in  this  fhelterlefs  ftate,  when 
out  of  Chrift  the  only  hiding-place  !  to  be  iure  then 
hell  will  follow  the  pale  horfe.  To  whom,  then,  will  ye 
flee  fur  help  or  fhelter  ?  The  rocks  or  hills  will  not  be 
hiding-place  to  you,  if  Chrift  do  not  hide  you.  No 
creature  will  fcreen  or  pity  you,  if  Chrift  do  it  not.  All 
the  creatures  will  take  part  with  their  Creator  againft 
you,  and,  inftead  of  hiding  you,  they  will  be  ready  to 
divulge  and  accufe  you  to  the  purfuer,  the  jujlice  of  God. 
If  you  cry  to  the  heavens,  O  cannot  the  vaft  expanded 
heavens  afford  me  a  hiding-place  from  the  tempeft  ? 
No  -,  will  they  fay,  there  is  no  refuge,  no  entrance  here 
for  the  flighters  of  Chrift,  we  will  open  only  to  rain 
fire  and  brimftone,  and  furious  ftorms,  upon  their 
heads.  If  you  look  to  the  air,  and  fay,  Is  there  no 
hiding-place  through  the  vaft  regions  of  the  air  for  me? 


202  SACRAMENTAL    ADVICES. 

No  ;  the  air  is  tranfparent,  and  will  difcover  the  crimi- 
nal, and  will  raife  a  whirlwind  of  wrath  to  blow  you 
into  hell.  If  you  cry  to  the  lea,  Is  there  no  hiding- 
place  in  all  the  depths  of  the  fpacious  fea  to  fheiter  me 
from  the  Lamb's  wrath  ?  No  ;  the  lea  will  give  up  her 
dead  to  be  judged,  and  will  rage  furioufly  againft  you. 
If  yoc  look  to  the  earth,  Is  there  no  cave  nor  pit  in  all 
the  earth  to  hide  me  from  the  dreadful  ftorm  ?  No  ; 
the  earth,  inftead  of  hiding  you,  will  open  its  mouth, 
and  let  you  go  quick  down  to  hell,  for  flighting  the 
wounds  of  Chrift,  that  were  opened  to  fheiter  you. 

O  let  every  finner  then  flee  now,  while  it  is  time,  to 
thefe  blefTed  wounds  of  Jefus  for  fafety:  Be  of  good  com- 
fort. O  finner,  rifey  he  calleth  thee  ;  rife  and  come,  for 
there  is  yet  room  \  forfake  all  falfe  fhelters  and  lying 
refuges.  Abfolute  mercy,  a  biamelefs  walk,  convictions, 
refolutions,  prayers,  tears,  ordinances,  minifters,  will 
not  be  a  hiding-place  to  you,  if  Chrift  be  neglected. 
Nothing  can  fatisfy  juftiee,  or  ikreen  from  wrath,  but 
the  wounds  and  blood  of  the  Redeemer  ;  therefore  fee 
to  make  thefe  only  your  covert  and  Hiding- place. 

It  concerns  all  to  try  if  they  have  got  into  this  hiding- 
place,  and  if  they  be  among  Chriit's  hidden  ones  ;  fo  be- 
lievers are  called,  Pfal.  Ixxxiii.  3.  If  you  be  among 
the  hidden  ones,  you  will  have  a  hidden  life,  and  be 
acquainted  with  a  life  of  fecret  prayer  and  correfpond- 
ence  with  heaven,  and  a  life  of  faith  and  leaning  upon 
the  Son  of  God  ;  you'll  have  hidden  food,  meat  the 
world  knows  not  of,  the  hidden  manna  of  communion 
with  God.  You'll  have  hidden  clothing,  and  be  ac- 
quainted with  putting  off  your  own  rags,  and  putting 
on  the  hidden  garment  of  Chrift's  righteoufnefs.  You'll 
have  hidden  ftrength,  and  be  acquainted  with  borrow- 
ing ftrength  from  Chrift,  both  for  work  and  warfare. 
You  will  live  upon  hidden  fupports  in  dark  and  calami- 
tous times,  and  draw  comfort  from  the  promifes,  and 
make  thefe  the  ground  of  your  hope.  If  you  be  in 
Chrift  as  your  hiding-place,  you  will  be  among  Chrift's 
poor  and  needy  ones,  for  it  is  to  fuch  he  is  a  refuge, 


SACRAMENTAL    ADVICES.  20$ 

Ifa.  xxv.  4.  Do  you  fee  your  own  emptinefs,  ill  de- 
fervings,  and  infufficiency,  and  depend  upon  free  mer- 
cy for  every  crumb  ?  Are  yi>u  ftill  begging  at  a  throne 
of  grace,  and  inclining  to  exalt  free  grace  ?  Saying, 
Not  unto  us,  but  unto  Chrijibe  the  glory ;  he  is  all  our  fal~ 
vation,  and  all  our  de/tre.  Happy  are  they  who  can  lay 
claim  to  thefe  marks. 


ADVICE  XVII. 

From  T  KiNGS  lix.  0.  The  Lord  /aid  unto  him,  What  dojl  thou  here% 
Elijah  t 

It  is  the  concern  of  every  man,  to  be  always  in  cafe 
to  give  account  to  God  of  his  errand  and  defign  in 
every  piece  of  work  he  is  employed  in  :  and  fo  ought 
communicants  at  the  Lord's  table,  when  God  or  his 
minifters  afk  them,  as  the  Lord  did  Elijah,  What  doft 
thou  here,  communicant  ?  What  is  your  bufinefs 
and  errand  at  this  table  ?  Can  you  fay,  I  have  many 
errands  here ;  I  come  upon  my  Saviour's  call,  to  cele- 
brate the  memorial  of  his  dying  love,  "that  his  name 
may  be  remembered  to  all  generations  ?  And  worthy  is 
the  Lamb  that  %vas  Jlain,  to  be  admired,  adoredr  and 
praifed  for  ever  I  come  alfo  to  fubfcribe  and  feal  a 
marriage  contract  with  him  in  the  moft  folemn  man- 
ner, before  all  the  perfons  of  the  glorious  Trinity,  be- 
fore the  elect  angels,  and  before  all  the  congregation. 
Seeing  O.rift  doth  once  more  call  roe  to  it,  after  many 
a  broken  tryft,  and  hath  put  on  his  marriage  robes,  his 
dyed  garments,  to  win  and  engage  my  heart,  I  come  to 
join  hands  with  him  before  God,  angels,  and  men, 
and  take  them  all  witneffes  to  the  bargain.  Surely  this 
is  a  good  errand :  O  that  the  long  fpoken-of  match 
may  now  hold  ! 

i  Can  you  fay,  I  am  come  to  a  rich  and  liberal  Sa- 
I  viour,  to  fupply  my  needs  out  of  his  fulnefs.  I  come 
j  on  a  good  day  when  he  ufes  to  deal  bountifully  with 


204  SACRAMENTAL    ADVICES. 

the  poor  and  needy,  and  to  fay  to  them,  as  the  King  to 
Efther,  What  is  thy  petition  P  and  what  is  thy  requejl  P 
Well  is  thy  petition  ready  ?  Dott  thou  come  with  the 
publican's  petition,  God  be  merciful  to  me  a  finner  P  Or 
with  David's  petition,  Lord  be  merciful  to  me  ;•  heal  my 
foul  for  I  have  finned  again/I  thee?  Or  with  that  p  :inonr 
Purge  me  with  hyjfop  and  I  /hall  be  clean  ;  ivajh  n;ey  and  I 
Jhall  be  whiter  than  the  /now  P  Or  with  that,  Let  my  foul 
live,  and  it  Jhall  praife  thee  P  Or  do  you  comtf  with  the 
fpoufe's  petitions  and  requefts,  Draw  me,  and  we  will 
run  after  thee  P  Awake,  O  north  wind ;  and  come  thou 
fouth  ;  bhw  upon  my  gar den ,  that  the  f pices  thereof  may 
flow  out  P  Surely  thefe  petitions  are  agreeable  to  your 
Redeemer  >  fee  that  you  infift  upon  them,  and  prefs 
for  an  anfwer.  Study  to  have  a  lively  feeling  at 
this  time  of  all  your  wants.  Would  you  have  them 
all  fupplied  at  once  ?  Then  come  and  embrace  a 
crucified  Jefus  in  the  arms  of  faith,  and  he  will  ful- 
ly anfwer  them  all.  Would  you  have  all  your  five 
fenfes  fatisfied  at  once?  Behold  Chrift  invites  you 
to  come  to  him  to  get  it  done.  Would  you  have  the 
fenfe  of  feeing  fatisfied  ?  Then  he  fays  to  you  !  Look 
to  me,  and  be  yefaved.  Behold  me,  behold  me,  Behold  King 
Solomon,  with  the  crown  on  his  head  !  Would  you  have 
the  fenfe  of  hearing  fatisfied  ?  Then  faith  he,  Incline 
thine  ear  ;  hearken  to  me ;  give  ear  to  my  voice.  Would 
you  have  the  fenfe  of  taking  fatisfied  ?  He  faith,  O 
iafle  and  fee  that  God  is  good.  Would  you  have  the  fenfe 
of  touching  fatisfied  ?  He  fath,  Reach  hither  thy  ha?id, 
thrufl  it  into  myftde*  feel  the  wounds  made  by  the  fpear 
and  the  nails.  Would  you  have  the  fenfe  of  fmelling 
fatisfied  ?  Come  then  to  Chrift,  whofe  name  is  as  oint- 
ment poured  forth  ;  and  whofe  garments  fmell  of  alloesf 
myrrh,  and  cafjia.  Come  here  and  get  all  your  fpiritual 
fenfes  fatisfied  at  Chrift's  full  feaft. 

Objedt.  But  I  am  afraid  I  am  not  among  thefe  in- 
vited guefts  that  Chrift  will  make  welcome  Ans. 
Have  you  any  of  the  fcripture  characters  of  thofe  that 
Chrift  invites  ?    Are  you  among  his  friends  ?    Do  you 


SACRAMENTAL    ADVICES.  ZOd 

wiih  well  to  his  caufe  and  intereft  ?  then  Chrift  faith 
to  you,  Eat,  O  friends,  Cant.  v.  i.  Is  your  heart  open 
to  Chrift's  offers,  and  willing  to  accept  him  in  all  his 
offices  ?  I  hen  he  faith  to  fuch  he  will  come  and  f up  with 
them.  Rev.  iii.  20.  Doth  your  heart  love  him  ?  I  hen 
he  faith,  He  will  manifejl  himfelf  to  fuch,  John  xiv.  21. 
Are  you  poor  and  needy  ?  Then  he  faith,  The  needy 
lhall  not  be  forgotten,  Pfal.  ix.  i3.  Do  you  fee  yourfelr 
a  loll  finner  ?  Then  he  faith,  He  is  come  to  feek  and  call 
fuch,  Lukexix.  ro.  Match,  ix.  13.  D  »  you  feel  fin  ro 
be  a  heavy  burden  ?  f  hen  he  bids  the  heavy  laden  come 
to  him,  Maith.  xi.  28.  Do  you  hunger  and  thirft  affer 
Chrift  ?  He  faith,  He  fills  the  hungry  with  good  things^ 
Luke  i.  53.  Are  you  feniible  of  backfhdings  ?  He  in- 
vites fuch  to  come  to  him,  Jcr.  iii.  14.  Are  youdcfir- 
ous  to  put  on  the  wedding  garment  of' imputed  right- 
eoufnefs  ?  Then,  to  be  fure,  you  (hall  neither  be  ex- 
cluded, nor  neglected.  Do  you  earnestly  feek  for  his 
Holy  Spirit  ?  He  affures  you,  he  is  more  wilting  to 
give  the  Spirit  to  them  that  ajk  it,  than  loving  parents  are 
to  give  bread  to  their  hungry  children.  What  is  man's 
companion  to  their  children,  in  comparufon  of  Chrift 
to  his  ?  Well  then,  you  may  reft  on  ChriiVs  wpr^t* 
for  he  is  not  more  free  in  making  promifes,  than  faith- 
ful in  making  them  good.  He  is  a  G:ui  that  keeps  -cov- 
enant to  a  thoufand  generations.  Venture  then  upon  his 
word,  and  come  to  his  table  with  hope  znd  expe&atiun 
to  get  ail  your  wants  fupplied. 

Let  me  again  afk  you,  as  God  did  Elijah,  What  dajl 
thou  here,  communicant  ?  Can  you  fay  tha:  you  are  come 
to  get  a  heart- affecting  fight  of  the  blood  and  woujus 
of  the  glorious  Redeemer,  fo  as  you  may  love  Chrift, 
and  hate  fin  more  than  ever?  That  is  a  good  errand, 
and  what  God  will  furely  approve.  Come  then,  draw 
near,  as  it  were  to  the  foot  of  the  crofs,  and  take  a  nar- 
row and  clofe  view  of  his  wounds,  and  of  the  blood 
that  ftreams  from  them.  Obferve  how  faft  the  blnod 
runs  down  from  his  hands   to  the  ground,  fafter  than 

er  tears  rap  down  from  your  eyes  for  fin,  that  cauied 
S 


206  SACRAMENTAL    ADVICES. 

the  fhedding  of  his  blood  ?  Chrift  is  not  fparing  of  his 
blood  for  you,  however  fparing  you  be  of  your  tears 
for  him.  Draw  yet  nearer,  and  lay  your  ear  to  his 
wounds,  efpecially  his  five  big  wounds  in  his  hands, 
feet,  and  fide  y  which  like  fo  many  mouths  are  wide 
opened  to  fpeak  to  believing  communicants.  Liften 
and  hear  what  they  fay  :  What  is  the  language  of  the 
two  wounds  in  his  hands  ?  "  Come  to  me,  and  caft 
«  your  guilty  foul  into  my  bleeding  out-ftretched 
Ki  arms,"  and  Til  fave  you  from  the  fword  of  juftice. 
Lay  your  ear  to  the  two  wounds  in  his  feet,  and  hear 
what  they  fay,  "  Run  to  me,  and  caft  yourfelf  down 
"  at  my  feet,"  and  YVi  protect  you  from  the  avenger  of 
blood.  Hearken  to  the  deep  wound  in  his  fide,  faying, 
"  Flee  to  me,"  C)  trembling  dove,  "and  I'll  (helter  thee 
H  in  this  cleft  of  the  rock  :"  Thou  haft  now  free  accefs 
to  the  ark,  behold  the  window  opened  in  the  fide  of  it  : 
ook  in  at  it,  and  fee  my  heart  burning  with  love  : 
Yea,  thruji  in  thy  hand  to  my  fide >  unbelieving  Thomas, 
and  feel  my  bleeding  heart  how  warm  it  is  to  you,  and  be 
no  more  fait  hie f^  but  believing. 

O  communicant,  can  you  come  to  the  foot  of  Chrift's 
crofs,  and  fee  his  wounds,  and  hear  fuch  language,  and 
your  heart  nor  be  affected  with  love  to  Chrift,  and  ha- 
tred to  fin  -?  Can  you  behold  Chrift  thus  cruelly  ufed, 
railed  to  the  tree,  bleeding  and  dying  in  your  room  r 
Can  you  fee  the  heavens  turning  black,  the  fun  draw- 
ing in  its  head,  the  earth  quaking,  and  the  rocks  rend- 
ing at  the  fufFerings  of  the  Son  of  God,  and  your  heart 
not  quake  for  fin,  that  awakened  the  fword  of  ju&ice 
againft  him  as  our  furety  ?  O  what  caufe  have  you  to 
be  afhamed  of  the  hardnefs  and  unconcernednefs  of 
your  hearts  at  fuch  a  fight,  and  to  cry  to  God  that  the 
heart  of  ft  one  may  be  changed  into  a  heart  of  flefh, 
and  that  the  fire  of  Chrift's  love  may  defcend  and  kin- 
dle fuch  a  flame  in  your  foul,  as  may  melt  your  frozen 
affections,  and  confume  the  Rubble  of  your  lufts  and 
corruptions.  Of  old  the  Lord  ufed  to  anfwer  his  peo- 
ple's prayers  and  facrifices  by  fire  from  heaven  :    Pray 


SACRAMENTAL    ADVICES.  £07 

that  he  may  anfwer  yours  in  like  manner,  by  kindling 
a  holy  fire  in  your  foul,  as  he  did  in  the  heart  of  the 
two  difciples  going  to  Emmaus  ;  even  a  twofold  fire, 
to  wit,  a  fire  of  love  to  Chrifr,  and  a  fire,  of  indigna- 
tion againft.fifl.  O  love  the  Lord  Jefus  as  your  trea- 
fure  and  portion  \  let  your  thoughts  be  mainly  upon 
him,  and  your  foals  breathing  after  him.  Be  much 
concerned  for  his  intereft  and  caufe,  and  for  the  fpread- 
mg  of  his  kingdom  and  glory  in  the  world.  And  be 
looking  out,  and  longing  for  the  full  and  perfect  en- 
joyment of  him.  Like  wife,  keep  up  a  (trong  averfion 
to  fin,  and  to  what  is  oppofite  to  Chrifr,  and  injurious 
to  his  intercft  and  kingdom  ;  look  always  upon  fin  as 
the  grand  enemy  and  murderer  of  Chrifr,  and  therefore 
do  not  fpare  it. 


ADVICE  XVIII. 

FrOfA  John  V.  6.     Jesus  saitb  unto  lim>  Wilt  thou  he  made  vfholt  .' 

This  miraculous  healing  pool  of  Bethefda,  at  which 
the  impotent  man  had  lain  thirty-eight  years,  was  a 
type  of  the  Mefliah,  and  the  fountain  of  his  blood 
opened  and  fet  forth  in  gofpel  ordinances,  for  healing 
all  our  fpiritual  difeafes.  And  ChriiVs  method  of 
healing  this  man  teaches  us,  that  if  we  would  be  heal- 
ed, we  mult  be  willing  to  wait  at  the  pool  of  ordinan- 
ces, till  the  Spirit  come  to  ftir  the  waters,  apply  the 
blood,  and  erTec~r  the  cure.  And  in  the  mean  time,  we 
muft  be  fenfibie  of  our  difeafe,  and  look  up  to  Chriil 
owr  great  phyfician,  with  earned:  defires  for  healing. 
This  is  imported  in  ChriiVs  queftion,  Wilt  thou  be  mack 
ivhole  ? 

O  communicants,  you  are  difeafed  by  fin,  and  the 
plagues  of  your  hearts  ;  thefe  hnve  bla&ed  the  primi- 
tive beauty  of  the  foul,  and  brought  on  it  a  ghaftly  de- 
formity, with  much  pain  and  weaknefs.  Your  difeaf- 
es are  manifold ;  atheiftical  thoughts,  misbelief,  and  ig- 


208  SACRAMENTAL    ADVICES. 

norance  of  God's  truth?,  are  woeful  plagues  ;  hardnefs 
of  heart,  and  earthly  mindednefs,  formality,  and  heart 
wanderings  in  duty,  trufting  to  your  own  righteoufnefs, 
Ingratitude,  and  backfiiding  from  God  ;  thefe  are  dif- 
eafes  you  ought  all  to  be  fenfible  of.  God  would  have 
every  man  to  kn&w  the  plague  of  his  own  heart,  i  Kings  viii. 
38.  in  order  to  his  being  made  whole.  Thefe  are  the 
tick  that  Chrift  is  ready  to  come  to  heal,  Matth.  ix.  12. 
•Chriit  fir  ft  makes  men  flck  and  fenfible  before  he  makes 
them  whole.  Have  you  then  any  acquaintance  with 
this  healthful,  preparatory  ficknefs  ?  Have  ycu  hetn 
made  fenfible  of  the  dangerous  nature  of  your  difeafe, 
and  thoughtful  and  folicitous  about  the  ifTue  of  it  ? 
Have  you  been  made  to  groan  and  moan  under  the 
burden  of  your  difeafe,  faying,  /  am  troubled  and  bowed 
down  greatly j  1  go  mourning  all  the  day  long  ?  Have  you 
feen  there  is  no  healing  in  yourfelves,  or  in  your  con- 
victions, prayers,  tears,  or  reformations  ?  and  that  it  is 
only  in  Chrift,  who  hath  an  infinite  fulnefs  of  merit 
and  fpirit  to  fuit  your  defberate  malady  ?  Are  you  will- 
ing to  fubmit  to  the  phyfician's  prefcriptions  for  heal- 
ing ?  Be  the  pill  or  potion  never  fo  bitter,  you  will 
fwaliow  it  :  Is  it  your  cry,  Lord,  what  wilt  thou  have 
me  ta  do  ?  Thefe  are  tokens  of  a  right  preparatory  fick- 
nefs.   -May  the  Holy  Spirit  work  them  in  you. 

The  great  meritorious  means  of  your  healing  is  the 
bipod  of  Jefus  Chrift,  which  is  fet  before  you  in  the 
facrament,  for  you  to  look  to  and  apply  by  faith.  As 
the  Ifraelites  were  made  fenfible  of  their  flings  before 
they  looked  to  the  brazen  ferpent  for  healing,  fo  muft 
ye,  in  order  to  your  prifing  of  Chrift,  and  looking  to 
his  blood  for  healing  your  fpiritual  plagues.  Now  the 
fountain  is  open,  and  the  healing  ftreams  run  freely  on 
both  fides  of  the  table  :  Come  then,  with  a  feeling  of 
your  difeafes,  and  bathe  in  them  for  curing  your  hard 
hearts,  your  blind  eyes,  your  weak  hands,  your  feeble 
knees,  your  lame  feet,  your  cold  affeclibns.  O  impo- 
tent man,  are  you  lying  at  the  fide  of  the  pool  while 
the  waters  are  ftirring  ?  Have  you  no  ftrength  to  move 


SACRAMENTAL    ADVICES.  209 

forward,  and  is  there  none  to  put  you  in  ?  O  then,  look 
up  to  Chrift,  that  healed  the  impotent  man  after  many 
years  waiting :  Look  to  him  by  faith,  as  he  calls  you, 
Ifa.  xlv.  22.  Look  unto  me  a  fid  be  ye  faved>  all  the  ends  of 
the  earth.  As  I  offer  myfelf  to  every  difeafed  foul  in 
particular,  as  well  as  to  all  in  general,  fo  let  every  foul 
embrace  me  as  his  Saviour,  and  apply  my  blood  to  his 
particular  difeafes.  Faith  is  a  healing  grace,  not  only 
its  touches,  but  its  very  looks  are  healing  ;  hence  Chrift 
faid  to  feveral  who  were  healed,  Thy  faith  hath  -made 
thee  whole.  O  fee  then  if  you  have  got  this  healing 
faith. 

Chieft.  How  may  I  know  if  my  faith  be  of  this  kind  ? 
Ans.  A  healing  faith  will  make  the  foul  heartily  ap- 
prove the  gofpel  method  of  falvation,  embrace  God's 
teftirnony,  and  clofe  with  his  gofpel  offer  in  all  refpeeb. 
And  it  hath  in  it,  an  appropriating  truft  and  confidence 
in  the  merit  and  virtue  of  Chrift's  blood,  oftered  to  rhe 
firmer  in  particular  for  his  pardon  and  healing,  which 
makes  him  reft  upon  Chrift  as  his  Saviour,  and  venture 
his  foul  and  falvation  upon  his  merit  and  promife.  In 
this  healing  faith  of  a  difeafed  tinner,  there  is  a  partic- 
ular acceptance  of,  and  confidence  in  a  crucified  Chrift, 
correfponding  to  that  free  gofpel  oifer  which  he  makes 
to  the  diftrefied  foul.  This  faith  brings  him  to  a  fixed 
refolution  to  lie  at  the  phyfician's  door,  and  depend  up- 
on him  alone  for  healing.  And  it  makes  him  caft 
open  all  the  doors  and  rooms  of  his  foul  to  receive  and 
entertain  his  phyfician.  Now,  O  poor  impotent  foul, 
if  there  be  fuch  a  faith  as  this  wrought  in  thee,  then 
thy  faith  in  Chrift  makes  thee  whole.  The  healing 
balm  is  applied,  the  cure  begun,  and  fhall  ihortly  be 
perfected.  Be  of  good  cheer,  thy  fins  are  forgiven  thee  ; 
jfefus  Clyrifl  maketh  theeivhole. 

It  concerns  you  alfo,  to  try  if  the  happy  fruits  and 
effects  of  his  healing  faith  in  you  appear  in  you,  where- 
by you  may  conclude,  that  the  ftrength  of  your  difeale 
is  broken  by  virtue  of  the  blood  of  Chrift  ;  and  that 
you  have  got  it  applied  for  curing  your  heart  atheifrr\ 
s  2 


-10  sacramental  advices 

hardnefs,  unbelief,  pride,  carnality,  and  particularly 
your  weaknefs  of  hands  and  feeblenefs  of  knees  :  So 
that,  though  formerly  they  were  fo  weak  and  feeble, 
that  you  could  not  lift  up  the  one,  nor  bow  down  the 
other  in  prayer  with  any  fervency  and  livelinefs,  yet 
now  it  is  otherwife :  Then  this  is  a  good  token,  the 
ftrength  of  the  difeafe  is  broken,  Chrift  has  taken  you 
into  his  hofpital,  and  has  you  under  cure,  by  the  daily 
application  of  his  blood  and  Spirit,  and  you  are  on  the 
way  of  recovery.  Can  you  fay  further,  That  your 
drought  is  greatly  abated,  your  thirft  after  fin  and  the 
world  •,  and  that  your  appetite  for  foul  food,  commun- 
ion with  Chrift  in  ordinances,  is  happily  increafed  ? 
Can  you  bear  the  light  betrer  than  before  ?  Do  you 
love  fearching  fermons  ?  Ail  thefe  are  good  figns. 
Have  you  a  high  edeem  of  your  phyiician,  and  do  you 
entertain  him  kindly  when  he  vifits  you  ?  Have  you  re- 
covered more  ftrength  and  willingnefs  to  ferve  him  in 
the  way  of  commanded  duties  ?  And  have  you  a  holy 
fear  and  jealoufy  of  every  thing  that  might  bring  on  a 
relapfe  into  your  old  diftempers  ?  Then  there  is  good 
hope,  through  grace,  that  your  faith  is  a  healing  faith, 
work  of  healing  is  begun,  and  fo  far  carried  on. 
ChriPc  is  our  rock,  and  his  work  is  perfect. 

O  then  ftudy  to  be  thankful  to  your  great  phyflcian, 
ing,  What  [hall  I  render  to  the  Lord  for  all  his  benefits 
te  :'     BUfs  ike  Lcrdy  O  my  foul \  and  for  get  not  all 
his  beptfiU  :     IV h:-  frgivf/h  all  thine  iniquities ,  healeth  all 
..•  l:\weth   thy  foul  from  defl ruction  :   <wha 
the  eagle' s>  tnakeih  thee  run  and  not 
u  \&  and  not  faint.      Bleffed  he  the  God  and  father 
•ord    Jfus  Chri/l,  ivhoy  according  to  his  abundant 
7,  hath  begotten  us  again  to  a  lively  hope,  by  the  refurrec- 
fiop  cf  J  ejus  Chrift  from  the  dead,  to  an  inheritance  incor- 
■ok  and  undepled,  and  that  fad eth  not  aivay,   referred 
in  heaven  for  us.      Then  the  cure  thall  be  fully  perfect- 
ed, and  we  fhall  always  dwell  befide  our  phyikian,  and 
y  perfeel  and  uninterrupted    health  for  ever  and 
■-*     Expref"  your  tbankfulnefs  while  you  are  liere^ 


SACRAMENTAL    ADVICES,  211 

by  being  witnefles  for  Chrift,  mining  as  lights  before 
others,  commending  Chrift  and  his  ways  to  them,  hat- 
ing all  (in,  abftaining  from  it,  reproving  fin  in  others, 
and  teftifying  againft  it.  Be  meek  and  lowly  in  your 
carriage,  deal  uprightly  with  all  men,  love  all  that  bear 
Chrift's  image,  be  zealous  for  family  religion,  for  fanc- 
tifying  the  Sabbath,  and  attending  God's  ordinances. 
Pray  earneftly  for  the  coming  of  Chrift's  kingdom  upon 
the  earth,  and  do  all  you  can  to  promote  it. 

Watch  and  pray  againfr.  backflidings  and  relapfes  in- 
to old  diftempers,  and  for  that  end  be  humble  and  felf- 
diffident,  be  denied  to  your  own  ftrength  and  conduct, 
and  be  always  jealous  of  your  corrupt  and  deceitful 
hearts.  Live  by  faith  upon  tie  Son  of  God,  looking  to 
him  both  for  righteoufnefs  and  ftrength.  And  becaufe 
you  are  environed  with  enemies,  put  on  the  whole  armour 
of  God,  that  you  may  be  able  to  Jland  again/}  the  wiles  of 
the  devil.  It  is  not  the  armour  of  your  own  refolutions, 
it  is  the  armour  of  God,  even  th*  graces  of  the  Spirit. 
It  is  not  fome  graces  or  parts  of  that  armour,  it  is  the 
whole  armour,  all  the  Chriftian  graces.  It  is  not 
enough  to  have  the  armour  in  the  houfe,  or  grace  inr 
the  habit  ;  no,  it  muft  be  put  on,  daily  worn  and  exer- 
cifed.  God  hath  proved  different  pieces  of  armour  for 
ycu,  the  fword  of  the  Spirit,  the  fhield  of  faith,  the 
helmet  of  hope,  the  breaft  plate  of  righteoufnefs  •,  but 
there  is  nothing  for  the  back,  for  God  difowns  run- 
aways, Heb.  x.  38.   If  any  man  draw  back,  £sV. 


ADVICE  XIX. 

From  Exod.  xil.  14.     And  this  day  shall  it  unto  you  for  a  mtmotial. 

As  the  Paflover  feaft  was  a  memorial  both  of  the 
deliverance  from  Egypt,  and  the  redemption  of  Chrift, 
fo  a  communion  Sabbath  is  a  memorial  of  (undry  re- 
markable things,  and  ought  to  be  held  as  a  moft  mem- 


212  SACRAMENTAL    ADVICES. 

orable  day  by  every  believer,  as  it  brings  to  our  remem- 
brance the  greateft  events  and  bleffings. 

1.  A  communion  Sabbath  is  a  lively  memorial  of 
Chrift's  death  ?  for  the  facrament  adminiftered  that 
day  by  breaking  of  bread,  and  pouring  out  of  wine,  is 
a  vifible  reprefentation  of  Chrift's  death,  by  the  break- 
ing of  Chrift's  body,  and  pouring  forth  his  blood  on  the 
crofs  ;  an  event  which  God  will  have  remembered  till 
the  end  of  the  world,  and  through  all  eternity.  Why, 
becaufe  by  it  God's  perfections  are  highly  giorified/and 
the  elect  world  redeemed  from  hell.  Chrift  did  infti- 
tute  the  ordinance  to  be  a  {landing  monument  of  his 
death  while  the  world  (rands,  i  Cor.  xi.  26.  As  often  as 
ye  eat  this  bread,  and  drink  this  cup,  ye  do  Jheiv  the  Lord's 
death  till  he  come.  And  a  monument  of  the  wonderful 
love  of  God  in  giving  his  Son,  and  of  the  Son  in  giv- 
ing himfelf  to  be  a  facrifice  for  our  fins,  who  were  ut- 
terly unworthy  of  his  love.  By  this  memorial  God 
would  teach  us  the  vla  ftimable  value  of  Chrift's  death, 
as  the  greateft  obligation  he  ever  put  upon  the  world, 
and  that  we  ought  to  declare  our  gratitude  to  God  for 
the  favour  in  the  moil  open  and  public  manner,  and  re- 
ly upon  Chrift's  death  and  facrifice  as  the  foundation  of 
all  our  hopes  of  pardon  and  falvation.  The  death  of 
Jefus  Chrift  is  the  rnoft  worthy  fubjecl  of  the  difcourfe 
and  praife,  both  of  the  redeemed  on  earth  and  the  glo- 
rified in  heaven,  according  to  Rev.  i.  5. — v.  9.  12. 
Hence  it  was  that  Mofes  and  EHas  when  they  came 
from  heaven  to  mount  Tabor  to  wait  upon  the  Lord, 
when  transfigured,  they  made  choice  of  Chrift's  death 
for  the  fubject  of  their  converfation,  Luke  ix.  31.  And 
good  reafon,  for  Chrift's  death  was  the  spring  and 
caufe  of  all  their  glory  in  heaven  ;  neither  Mofes  nor 
Elias  had  fhined  there,  if  it  had  not  been  for  Chrift's 
death. 

2.  A  communion  Sabbath  is  a  fpecial  memorial  to 
us  of  Chrift's  refurredtion  from  the  grave,  which  was 
on  the  firft  day  of  the  week,  and  hence  called  the 
Lord's  day,  it  being  the  rnoft  honourable  day  to  our 


SACRAMEKTAL    ADVICES.  213 

Xord  Redeemer,  and  the  moft  joyful  day  to  all  the  re- 
deemed, as  it  gave  a  clear  proof  of  the  perfection  of 
ChrifVs  facrifice  he  offered  to  divine  juftice,  and  that 
our  furety's  fatisfaction  was  accepted  for  our  complete 
j  unification  and  abfolution.  Hereby  it  appeared  that 
the  elect's  debt  was  difcharged,  their  redemption  fin- 
ifhed,  and  their  cautioner  liberated  from  prifon*  This 
day  Chrift  was  declared  to  be  the  Son  of  God  with  power. 
As  his  death  did  (hew  him  to  be  truly  man,  fo  his  refur- 
rection  did  manifest  him  to  be  truly  God,  and  the  great 
Redeemer  of  the  world.  This  was  the  day  of  Chrift's 
victory  and  triumph,  in  which  he  folemnly  appeared  to 
be  the  captain  of  our  falvation,  and  obtained  a  glorious 
victory  over  ail  his  and  the  church's  enemies.  This 
day  he  triumphed  over  the  grave,  death  and  hell,  and 
over  fin,  Satan,  and  wicked  men.  Now  death  was  un-. 
fHnged,  the  grave  loft  its  purchafe,  the  ferpent's  head 
was  bruifed,  the  powers  of  hell  vanquifhed,  and  they 
were  all  fwallowed  up  in  victory.  Likewife  Chrift  by 
his  refurreclion,  as  the  head  of  the  church,  gave  to  all 
the  members  of  his  body  a  fure  pledge  and  earneft  of 
their  refurrection  from  the  grave  at  the  laft  day,  to  im- 
mortality of  eternal  life.  And  on  this  day  he  refted 
from  all  his  works  of  fullering  and  redemption,  and  re- 
joiced in  the  review  of  them  with  infinite  delight  and 
complacency.  Now  a  communion  Sabbath  is  a  bright 
memorial  of  this  glorious  day,  which  is  to  be  had  in 
everlailing  remembrance.  O  believer,  remember  it 
with  thankfulnefs  and  joy. 

3.  This  day  is  a  memorial  of  your  fpiritual  refurrec- 
tion and  new  birth,  as  it  declares  your  reception  into 
God's  family,  and  feals  ycur  title  to  the  privileges  of 
his  children,  that  you  are  born  heirs  of  Gody  and  joint 
heirs  with  Chri/}>  of  the  heavenly  inheritance.  And  though 
the  Lord's  fupper  be  not  a  converting  ordinance  in  its 
own  nature,  yet  the  preaching  of  a  crucified  Chrift  this 
day,  has  been  the  means  of  converting  many  thoufands, 
and,  in  many  others,  of  beginning  the  pangs  and  fore- 
runners cf  a  new  birth,  to  mt3  faving  convictions  of 


214  SACRAMENTAL    ADVICES. 

fin,  and  enquiries  after  Chrift,  and  falvation  through 
him,  which  have  landed  in  their  conversion.  O  pray 
that  it  may  be  ibch  a  day  to  you  and  many  others. 

4.  This  day  is  a  memorial  of  your  marriage  day,  be- 
caufe  on  it  you  enter  into  or  renew  your  marriage  cov- 
enant with  Chrift,  the  bridegroom  of  the  church. 
Minifters,  by  the  gofpei  offers,  court  your  louls  to 
Chrift,  faying,  as  thofe  did  to  Rebekah,  Gen.  xxiv.  58. 
Will  you  go  ivith  the  man  Chrijl  ?  On  the  communion 
day,  you  folemnly  give  your  anfvver  as  Ihe  did,  we  will 
go  ;  and  at  the  Lord's  table  you  feal  your  engagement 
to  him.  Like  wife  this  day  is  a  memorial  of  the  con- 
fummation  of  your  marriage  with  Chrift  at  the  great 
day,  when  he  will  come  to  receive  home  his  efpoufed 
bride,  and  conduct  her  to  the  King's  palace  with  joy 
and  triumph.     O  prepare  and  long  for  that  day. 

5.  The  communion  Sabbath  is  a  memorial  of  your 
crucifying  fin,  which  was  the  caufe  of  your  Redeemer's 
death.  At  this  ordinance  you  draw  virtue  from  the 
death  of  Chrift,  to  kill  fin  and  mortify  ftrong  lufts. 
Many  wreftling  believers  have  been  enabled,  at  this  oc- 
cailon,  to  give  a  death's  wound  to  thofe  lufts  and  idols 
they  have  been  long  ftruggling  againft  before.  Re- 
folve  then,  in  Cbrift's  ftrength,  th3t  fin  (hall  not  out- 
live this  day  •,  it  is  rcoft  juft  to  revenge  the  death  of 
Chrift  upon  it. 

6.  A  communion  Sabbath  is  a  memorial  of  Chrift's 
conqueft  and  coronation  :  For  on  this  day  Chrift  fre- 
quently receives  the  fruit  and  reward  of  the  travail  of 
his  foul  and  his  bitter  agonies,  by  overcoming  hearts, 
depofing  Satan  from  his  throne,  and  delivering  fouls 
from  his  thraldom,  and  tranflating  them  into  his  own 
kingdom.  And,  at  this  occafion,  all  worthy  communi- 
cants do,  ?.s  it  were,  put  a  crown  of  glory  and  honour 
upon  Chrift's  head,  by  renouncing  fin,  Satan,  and  all 
that  had  exercifed  dominion  over  them  before,  and  giv- 
ing their  full  and  hearty  confent,  that  Chrift  alone 
fhall  reign  over  them  for  ever.  Chrift  is  fo  delighted 
with  this,  that  he  efteems  it  as  his  coronation  day, 


SACRAMENTAL    ADVICES. 


215 


Cant.  iii.  ii.  O  come  then  and  yield  your  hearts  to 
Chrift,  and  pray  that  the  communion  day  may  be  a  day 
of  his  coronation  and  conqueft,  when  tinners  fliall  give 
their  free  and  willing  confent  to  the  dethroning  of 
Satan,  and  enthroning  of  King  Jefus  ;  come  under 
ChrifVs  fceptre  and  government,  and  abandon  all  his 
enemies,  for  he  hath  beft  right  to  the  throne,  and  the 
juftest  title  to  reign  over  you. 

7.  A  communion  Sabbath  is  a  lively  memorial  and 
emblem  of  the  everlafting  Sabbath  above,  and  the 
heavenly  feaft  there  that  fhall  never  end,  which  Chrift 
hath  purchafed  and  promifed  to  his  people.  Why  ? 
becaufe  on  a  communion  Sabbath  here,  there  is  an  af- 
fembling  of  God's  people  to  give  thanks  for  redeem- 
ing love,  and  to  feed  upon  Chrift  and  his  purchafe«> 
with  fatisfa&ion  and  fongs  of  praife.  In  like  man- 
ner,  in  the  heavenly  Sabbath,  there  will  be  a  great  ga- 
thering of  all  the  faints  through  all  the  world,  to  ad- 
mire and  praife  God  for  redeeming  goodnefs,  and  to 
fit  down  and  feaft  with  Chrift  for  ever,  upon  the  bene- 
fits of  his  purchafe.  O  how  great  is  the  plenty,  varie- 
ty, the  fulnefs  of  provifion  and  fatisfaclion  which  is  at 
the  upper  table  I  there  they  fted  upon  eternal  redemp- 
tion from  hell  and  wrath,  perfect  freedom  from  iin  and 
Satan,  and  from  all  afflictions  and  complaints  :  They 
feed  upon  the  glorious  prefence  of  God  in  human  na- 
ture, the  conftant  fhinings  of  his  face,  and  intimations 
cf  his  love  ;  the  bright  difcoveries  of  the  works  of  God 
in  creation  and  providence,  and  especially  in  the  re- 
demption of  men  by  Chrift.  And  in  this  feftival  they 
have  perfect  fatisfaclion,  joined  with  eternal  fongs  of 
praife.  But  O  how  far  will  the  communion  Sabbath 
above,  excel  thofe  we  have  here  below  !  Here  we  are 
oft  put  to  mix  our  praifes  with  mourning  and  tears,  be- 
caufe of  (in  prevailing,  or  the  Spirit  withdrawing. 
Here  Judafes  and  unworthy  guefts  thruft  in  among  the 
difciples,  but  at  the  higher  table  there  is  no  fuch  mix- 
ture, all  is  pure  and  holy,  and  there  is  nought  to  allay 
their  joy.     Here  our  communion  Sabbaths  are  foon 


216  SACRAMENTAL    ADVICES. 

over,  and  have  nights,  week  days,  and  trials  to  fucceed 
them  •,  but  the  communion  .Sabbath  above,  the  feaft, 
mufic,  and  affembly  are  everlafting,  without  interrup- 
tion or  uneafinefs  of  any  fort.  O  then  improve  thefe 
Ihort  Sabbaths  as  memorials  and  means  to  prepare  you 
for  this  everlafting  Sabbath,  and  in  all  ordinances  here5 
keep  your  eye  upon  the  heavenly  feftival. 


ADVICE  xx. 

From  Jeremiah  iii.  19.  Haiv  shall  I  put  thee  among  the  children? 
'Thou    ibalt  call  me,  JMy  Father. 

Though  there  be  great  mountains  of  difficulties  in 
the  way  of  finner's  falvation,  yet  God,  in  his  free  mer- 
cy, hath  found  out  an  expedient  to  get  over  them  •,  even 
dv  making  choice  of  God  as  our  God  and  Father  in 
Chrift.  That  you  may  admire  his  grace  the  more, 
rake  a  view  of  the  difficulties  that  lie  in  the  way.  God 
might  fay,  How  /ball  J  put  thee  among  the  children  of  my 
family,  who  are  the  offspring  of  apoilate  and  rebellious 
parents,  who  ungratefully  departed  from  God  without 
any  provocation,  fold  themfelves  to  the  devil  to  do  his 
drudgery,  and  rebelled  againft  a  molt  gracious  God  and 
loving. Father  ?  And  how  fhall  I  put  you,  who  have  finn- 
ed after  the  fimilitude  of  Adam,  among  my  children  ? 
How  fhall  I  be  reconciled  to  fuch  treacherous  dealers  ?. 
Again  he  might  fay,  Hoivfbdll  I  put  thee  among  my  chil- 
dren,  who  are  condemned  rebels  in  the  hands  of  my  in- 
finite juftice,  and  whom  I  am  engaged  by  my  truth  to 
deftroy,  having  fad,  The  foul  that  Jmneth  ft  all  die.  Here 
is  a  burning  mountain  of  juftice  in  the.  way  of  your  fal- 
vation ;  how  ihall  mercy  get  over  it  to  help  you? 
How  fhall  ■  I  put  you  among  my  children^  whofe  hearts  are 
full  of  enmity  agamft  ine,  and  have  all  your  days  been 
plotting  with  the  devil,  and  aflifting  him  to  fight  againft 
me,  and  pull  the  crown  off  *ny  head?  How  fhall  I 
put  you  among  my  children ,  who  are  fo  deformed,  pol 


SACRAMENTAL    ADVICES.  217 

tnted,  and  loathfome  creatures,  as  black  as  hell  can 
make  you,  who  have  all  your  days  been  wallowing  in 
the  mire,  and  drenched  in  the  puddle  of  fin  ?  Hw  Jhall 
I  put  you  among  my  children,  who  have  been  all  your  days 
Satan's  vafTals,  drudging  at  his  work,  grinding  in  his 
prifon,  and  ferving  diverfe  lulls  and  pleafurcs  ?  How 
Jhall  I  put  you  among  my  children ,  who  are  impotent  and 
lame,  cannot  run  my  errands,  nor  move  one  ftep  in  my 
fervice,  nor  do  any  thing  to  pleafe  or  glorify  me  ?  How 
/hall  I  put  you  among  my  children^  who  hate  my  children 
and  my  image  in  them,  and  have  preferred  the  devil's 
children  to  mine?  How  pall  I  put  you  among  my  children $ 
that  hate  my  children's  bread,  and  chuie  rather  to  Red 
on  hulks  with  the  fwine  ?  How  Jhall  I  put  you  among  my 
children,  that  never  liked  my  children's  work,  never  I  >v- 
ed  prayer,  praife,  or  any  fpiritual  employment  ?  How 
[hall  I  put  you  among  my  children ,  who  are  fin  hers  $b  Zi- 
on,  have  fitten  many  years  under  gofpel  offers  and  calls 
to  come  to  Chrift,  and  have  flighted  them  a!',  and  bolr- 
ed  the  door  againft  my  dear  Son,  and  quenched  the 
motions  of  my  Spirit  ?  Hew  Jhall  I  put  you  among  my 
children  who  have  been  io  impenitent  and  hard  hear  d 
all  your  days,  as  never  to  drop  one  tear  for  any  ci  all 
the  black  and  heinous  fins  you  have  committed  againft 
me  ?  How  Jhall  I  put  you  among  my  children  who  have 
never  kept  one  word  to  me,  but  have  broken  all  your 
baptifmal  engagements,  and  gone  over  to  the  devil's 
camp,  and  harboured  my  enemies  ?  O  how  is  it  that 
God  can  come  over  thefe  mountains,  to  pur  fuch  as  you 
among  the  children,  and  allow  you  to  lit  down  at  the 
children's  table,  and  eat  of  their  br^ad  ?  how  is  this 
confident  with  the  honour  and   hoiineis  of  God. 

BlelTed  be  God  w*ho  hath  found  cut  a  way  for  his 
mercy  to  come  over  all  thtfe  mountains,  by  providing  a 
Mediator  and  furety  to  fatisfy  juftice  for  our  fins,  and 
proclaiming  a  new  covenant,  that  whofoever  accepts  of 
the  Mediator,  and  makes  choice  of  God  as  his  God  and 
Father  in  him,  fhall  be  taken  into  God's  family,  and  be 
.numbered  among  his  children,  notwithftanding  of  all 
T 


218  SACRAMENTAL'  ADVic: 

that  you  have  done  to  provoke  him  to  caft  you  off". 
Thou  Jhalt  call  me>  my  Father,  Wonderful  condefcen- 
fion,  that  he  fhould  allow  fuch  prodigals  and  run  aways 
at  all  to  fpeak  to  him,  and  far  more  that  he  fhould  put 
words  in  their  mouths,  and  fuch  kindly  words,  as,  My 
Father  J  amazing  goodnefs  ! 

If  you  would  make  this  addrefs  aright,  and  take  hold 
of  his  covenant,  fo  as  you  may  be  taken  in  among  the 
children  of  God,  and  allowed  to  come  to  his  table  and 
,eat  of  their  bread,  you  muft  be  truly  grieved  for  your 
long  rebellion  againft  your  heavenly  Father,  and  flight- 
ing his  offers  of  mercy  and  pardon  through  Chrift  ; 
you  muft  be  deeply  humbled  before  him,  and  fall  in 
with  the  gofpel  method  of  accefs  to  him  by  a  Media- 
tor ;  you  muft  quit  all  dependence  on  your  own  right- 
eoufnefs,  and  break  with  all  your  Father's  enemies; 
you  muft  make  a  free  and  hearty  choice  of  God,  as  your 
God  and  Father  in  Chrift,  refting  wholly  upon  Chrift's 
mediation  and  ri^hteoufnefs  for  acceptance  with  God; 
you  muft  make  a  furrender  of  yourfelves,  and  all  you 
have  to  him,  and  engage  an  Chrift's  ftrength  to  ferve 
him  ;  as  obedient  children,  deftrous  to  pleafe  your  Fa- 
ther in  all  things. 

O  come  then,  enter  into  covenant  with  God,  and 
make  choice  of  him  as  your  Father  in  Chrift ;  this  is 
the  only  expedient  for  removing  the  difficulties  in  the 
way  of  your  falvation,  and  for  taking  you  into  God's 
family,  and  numbering  you  among  his  children ;  unlefs 
you  fall  in  with  it,  you  can  have  no  right  to  the  chil- 
dren's bread,  you'll  be  unworthy  communicants,  and 
eat  and  drink  judgment  to  yourfelves.  O  then  prevent 
it,  by  entering  into  covenant  with  God,  that  you  may 
be  taken  in  among  the  children.  O  young  perfons  let 
me  put  the  matter  home  to  you,  as  Jofhua  did  to  the 
Ifraclites,  chitfe  you  this  day  ivkcrn  you  *wiil ferve  ?  Chufe 
you  whom  you  will  take  for  your  father,  whether  God 
or  the  devil  !  Both  are  counting  your  hearts  ;  which  of 
them  will  you  yield  to  ?  Is  there  any  fo  fooi.ifh  as  to 
halt  betwixt  two  opinions  in  this  cafe  ?   Is  there  any  fo 


SACRAMENTAL    ADVICES,  219 

mad  as  to  ftand  in  doubt  whether  to  dwelt  with  Chrift 
or  the  devil  for  ever  ?  Now  Michael  and  his  angels, 
and  the  dragon  and  his  angels,  are  draggling  for  your 
hearts ,  a  cunning  devil  is  holding,  and  a  dying  Saviour 
is  drawing  •,  now  caft  the  balance,  and  fhew  which  of 
them  you  incline  to  :  The  eyes  of  the  holy  Trinity  are 
on  you,  the  eyes  of  angels  and  men  are  on  you,  to  fee 
what  the  ilTue  will  be.  O  then  be  wife  and  come  pre- 
fently,  and  make  a  furrender  of  your  hearts  to  God  in 
Chrift.  There  is  no  muiic  fo  melodious  in  God's  ears, 
as  the  voice  of  young  perfons  weeping  and  covenanting 
with  God.  The  feafon  of  youth  is  the  male  in  your 
flock,  it  belongs  to  God,  let  him  have  it ;  they  are  cuff- 
ed  who  deny  it  to  him,  and  referve  the  blind  and  the 
lame  to  God,  fuch  as  the  dregs  of  old  age,  or  ficknefs, 
Mai.  i.  7. 

O  communicants,  fee  always  to  bring  Chrift  along 
with  you  in  your  covenanting  with  God  ;  never  think 
of  covenanting  with  him  but  by  facrifice  ;  bring  the 
facrifice  of  Chrift's  death  to  atone  for  the. breach  of  the 
...fir  ft  covenant,  and  bring  his  furetyfhip  to  anfvver  far 
your  faithfulnefs  in  the  fecond,  otherwife  you  can  ne- 
ver call  God  your  Father,  nor  be  taken  in  among  his 
children.  Remember  you  are  all  engaged  in  this  cov- 
enant by  your  parents  undertaking  for  you  in  baptifm, 
but  as  foon  as  you  are  capable,  God  will  have  you  to 
renew  it  perfonally  and  explicitly,  and  to  come  fenrible 
of  your  breaking  this  covenant,  in  running  away  from 
Chrift's  colours,  and  in  going  over  to  the  devil's  camp, 
and  deeply  fenlible  of  your  folly  in  delaying  and  fund- 
ing out  fo  long  againft  Chrift's  gracious  calls  and  free 
offers.  O  come  as  penitent  prodigals,  and  mourning 
backfliders,  and  with  your  faces  Zionward,  weeping  as 
ye  go,  willing  to  enter  into  God's  covenant,  and  give 
yourfelves  away  unto  the  Lord,  who  is  your  rightful 
owner.  Since  Chrift  comes  to  you  at  this  occafior.,  as 
in  ftreams  of  blood,  it  is  furely  proper  that  you  meet 
him  with  ftreams  of  tears  for  fin,  that  caufed  his  blood 
to  be  poured  forth  as  water ;  and  that  you  come  pre! 


220  SACRAMENTAL    ADVICES. 

ently  to  an  open  rupture  with  all  his  enemies,  and  par- 
ticularly with  your  unbelief,  your  pride,  your  paffion 
your  hypocrify,  and  other  fins  that  have  pierced  him. 
Break  with  them  all,  and  come  to  him  with  the  appro- 
priating a  els  of  faith,  faying,  My  Father,  my  Lord,  and 


ADVICE  XXI. 

From  I.uke  V.  l6.  Tley  glorified  God^jyingy  We  hwoe  iten  st.afrge 
things  to  day. 

Those  who  have  been  attending  ordinances,  ought 
to  recollect  what  they  have  been  feeing,  doing,  and 
hearing,  and  to  be  fuitably  affected  therewith.  Self 
examination  is  needful  after  communicating  as  well  as 
before  it.  Had  you  the  eyes  of  faith  open  to  fee  and 
obferve  the  goings  of  our  God  and  King  m  his  fanfhi- 
ary,  you  may  then  fay  on  the  evening  of  a  Communion 
Sa&bath,  We  have  feen  Jr  range  and  marvellous  things  fo 
day.  You  have  feen  the  bloody  tragedy  of  ChrifVs  fuf- 
ferings  reprefented  and  re-acVd  5  Chrift  with  garments 
dipt  in  blood  fighting  a  bloody  battle  for  us,  in  which 
the  glory  of  the  divine  attributes  are  wonderfully  dii- 
played  :  Behold  the  free  love  and  mercy  of  God,  who 
was  highly  offended  with  us,  yet  contriving  our  redemr> 
tion,  and  giving  the  Son  of  his  love  to  die  for  us  who 
were  his  enemies,  and  for  this  end  creating  a  new  thing 
in  the  earth,  the  incarnation  of  an  infinite  perfon, 
making  a  woman,  a  virgin,  to  be  mother  of  him  that 
created  her  !  God  incarnate  is  a  world's  wonder,  Jer. 
xxxi.  22>  A  ftrange  thing  !  The  Son  of  God  confents 
thus  to  humble  himfelf  and  die  for  condemned  crimi- 
nals ;  rather  than  he  would  fee  elect  finners  plunged 
into  the  bottomlefs  pit  of  eternal  mifery,  in  hrs  love 
and  pity  he  would  put  himfelf  into  it  to  keep  them  out. 
Here  infinite  wifdom  difplayed  in  finding  out  a  way  to 
fatisfy  juftice  in  punifhing  fin  feverely,  and  at  the  fame 


SACRAMENTAL    ADVICES.  221 

time  to  gratify  mercy  in  pardoning  the  finner  freely  I 
A  ftrange  device  !  Juftice  and  mercy  are  reconciled 
and  kifs  one  another  in  man's  redemption  by  Chrift's 
deathvthe  demands  are  both  anfwered,  and  the  glory 
of  both  equally  difcovered  !  Here  is  feen  the  feverity 
of  juftice  and  the  fiercenefs  of  God's  wrath  againft  fin, 
in  not  fparing  his- innocent  Son  when  he  came  to  be 
our  furety,  nor  abating  him  one  farthing  of  the  debt  ! 
Nay,  he  awakened  the  fword  of  juftice  againft:  him,  and 
poured  out  the  vials  of  his  wrath  upon  him -,  which 
kindled  a  fire  in  his  foul,  made  him  fweat,  and  fall  to 
the  ground  ;  and  there  he  that  made  the  heavens,  lay 
^grovelling  in  the  anguifh  of  his  fpirit,  and  fweating 
clots  of  blood.  O  how  heavy  was  the  burden  of  guilt 
that  prefTed  his  foul  at  this  time. 

You  have  feen  a  ftrange  thing,  b'ood  ftreaming  forth, 
of  marvellous  virtue,  that  can  fcften  hearts,  though 
harder  than  a  ftone  •,  that  can  heal  all  the  wounds  giv- 
::n  you  by  the  old  ferpent  ;  that  can  waih  away  the 
deepeft  ftains  of  guilt,  and  make  creatures  black  as  hell, 
whiter  than  snow  !  and  though  many  thoufands  have 
bQcn  cleanfed  by  it,  yet  the  ttream  is  no  wife  defiled, 
but  ftill  is  pure  and  clear  as  cryftal  !  You  have  {ecu 
the  amazing  humiliation  of  the  Son  of  God  for  vilo 
worms  !  a  ftrange  thing  !  he  was  made  a  worm,  a  clod 
of  duft  •,  yea,  made  fin  for  us  !  Strange  !  that  he  who 
thunders  in  the  heavens,  fhould  be  brought  to  lie  in 
the  manger,  and  cry  in  the  cradle  !  That  he  who  fram- 
ed the  heavens  fhould  work  with  a  carpenter  in  his 
trade  !  That  the  great  judge  of  all  the  world,  fhould 
be  brought  to  the  bar,  accufed  as  a  malefactor,  con- 
demned and  crucified  betwixt  two  thieves,  that  fuch 
criminals  as  you  might  have  a  room  among  the  bleftld  ! 
You  have  feen  the  Lord  of  Life  deprived  of  life,  to 
purchafe  life  for  you  !  fpotlefs  holinefs  made  fin,  and 
eternal  bleffednefs  made  a  curfe  to  redeem  you  from  fin, 
and  the  curfe  due  to  it !  A  ftrange  thing  !  For  the  Ho- 
ly One  of  God  to  make  fuch  an  exchange  with  you,  to 
take  the  curfe,  to  give  you  the  bleffiag  I  to  take*  fna.ne, 
v  2 


222  SACRAMENTAL    AIW1CES. 

to  give  you  glory  !  to  take  death  to  give  you  life  !  to 
take  your  fins,  to  give  you  his  righteoufnefs  !  A  Orange 
thing!  to  fee  the  righteoufnefs  of  one  man,  a  robe 
large  enough  and  fufHcient  to  cover  many  thoufands, 
fo  as  not  one  fpot  of  guilt  can  be  feen  in  them  by  the 
eye  of  infinite  juftice  !  A  ftrange  thing  !  to  fee  Chrift 
willing  to  have  his  fide  opened,  to  fatisfy  doubting  fouls 
of  the  reality  of  his  love,  that  you  might  look  into  his 
hearty  and  fee  it  panting  with  love  to  you,  and  hear 
him  faying,  as  to  Thomas,  Be  no  more  faithlefs^  but  be- 
lieving !  Strange  !  to  fee  him  bowing  his  head  en  the 
cr<.'1s,  to  whifper  comfort  into  your  ear,  faying,  now  it 
tsjwijhtd;  I  have  drunk  the  brook  in  the  way,  even 
the  whole  river  of  God's  wrath,  fo  that  there  is  not  one 
drcp  left  for  you  ;  every  believer's  debt  is  paid  !  A 
ftrange  thing  \  to  behold  the  Father  pleafed  to  fee  the 
bruifes,  agonies,  and  furrVrings  of  his  dear  Son,  that  his 
enemies  might  be  eternally  freed  from  them  ! 

A  ftrange  thing  !  to  fee  death  conquering  death  % 
the  death  of  Chrift  conquering  aii  his  and  our  enemies  !• 
If  any  had  ften  Chrifi  entering  the  lifts  wirh  death 
?,nd  hell,  law  and  juftice,  he  might  have  ftood  amazed, 
and  faid,  O  what  will  ccme  of  this  champion  that  is 
engaged  with  fuch  ftrong  enemies  ?  But  ft  ay  a  little, 
and  you  fhall  fee  him  lead  captivity  captive,  triumphing 
over  them  all,,  and  fetch  ali  he  came  for,  out  of  the 
i  of  the  devil  !  When  Ghrift  was  brought  to  the 
i  refs,  one  might  have  thought  that  devils,  wicked  men, 
nd  death,  were  triumphing  over  him;  but  the  word 
taith  t.gat,  on  the  crofs  he  Jpcilvd  principalities  and  pavers  $ 
and  *be*w  of them  openly  triumphing  over  them  in  iu 

A  ftrange  myftery  !  while  enemies  were  {costing  and 
jlting  him,  Chrift  is  triumphing  over  them  !  A  glo- 
rious conqneft  Chrift's  was  \  for  he  not  only  fubdued 
his  enemies,  but  conquered  them  fo  far,  as  to  make 
them  ufeful  and  ferviceable  to  him  and  his  people  !  Let 
lis  admire  the  conqueft  and  the  conqueror,  though  he 
was  defpifed  by  men  ;  yet,  like  David,  he  glorioufly 
fiilbdaed  Go*:?h..  tfcat  defied  tk?  armies  of  the  God  of 


SACRAMENTAL    ADVICES.  223 

Ifrael  \  he  crufhed  the  head  of  the  old  ferpent  that  had 
bruifed  his  heel,  and  enflaved  his  eleft  *,  and  he  put  all 
his  other  enemies  to  flight  ! 

A  ftrange  fight  you  have  feen  to-day,  God  coming 
over  the  greateft  mountains  of  difficulties,  to  pardon 
and  fave  finners  !  taking  rebels  to  be  his  children  and 
favourites ;  and  exalting  them  above  angels  that  never 
finned  !  You  have  feen  the  King  of  Glory  courting 
poor  Haves,  black  Ethiopians,  and  inviting  them  with 
outftretched  arms  to  come  and  match  with  IV  m,  and 
fealing  the  marriage  covenant  with  his  blood  !  Ycu 
have  feen  him  make  a  rich  feaft  to  them,  and  welcome 
them  to  feed  on  a  crucified  Chrift,  and  all  his  purchafe  ! 
Behold  the  heavenly  pelican  that  feeds  his  young  ones 
with  his  blood  !  How  amazing  is  the  fight,  that  God 
fhould  not  only  feaft,  but  feal  a  marriage  covenant  with 
you,  whofe  defcent  is  bafe,  whofe  perfon  is  ugly,  whole 
portion  is  nothing  but  difeafes  and  mifery  !  O  what 
ftrange  fights  ycu  have  ken  to  day  \  you  have  feen 
the  love  of  Chrift,  the  worth  of  fouls,  the  price  of  par- 
don, an  emblem  of  the  higher  table,  to  which  many  of 
your  friends  and  acquaintances  are  gone,  where  the 
feaft  will  never  end  ! 

You  have  feen,  to  xday>  a  ftrange  act  of  mercy  to 
guilty  and  ill  deferving  creatures,  who  have  eat  and 
drunk  before  the  Lord,  and  yet  on  them  he  hath  not 
laid  his  hand ;  he  hath  made  no  breach  upon  any,  as 
on  Uzzah,  Nadab,  Abihu,  or  the  men  of  Bethfhemefh  ! 
He  hath  not  ftruck  any  dead  with  the  bread  in  their 
mouths,  or  cup  in  their  hands :  nor  fent  any  from  the 
table  to  hell,  though  you  muft  acknowledge  you  de- 
fended rather  to  have  had  a  cup  of  wrath  put  in  your 
hand,  than  a  cup  of  bleffing  !  A  ftrange  fight  !  that 
gofpel  offers  are  ftilt  continued  to  thofe  who  have  abuf- 
ed  many  facraments  and  fermons  !  that  Chrift  fhould 
be  ftretching  out  the  fceptre  of  grace,  and  offering  par- 
don and  mercy  to  thofe  who  have  crucified  him  afrefh3 
and  trampled  his  blood  under  foot. 

Have  you  feen  evidences  of  gracious  changes  wrough' 


224  SACRAMENTAL    ADVICES. 

on  hearts  and  wills  by  the  word,  fecure  fouls  awaken- 
ed, blind  eyes  opened,  proud  creatures  humbled,  care- 
lefs  finners  made  to  cry,  "  Away  with  the  world,  and 
"  give  me  Chrift,  none  but  Chrift.  I  count  all  things 
"  but  lofs  and  dung  in  comparifon  of  Chrift  and  his 
"  righteoufnefs."  Thefe  are  ftrange  fights,  with  which 
you  fhould  be  much  affected  fo  as  to  hate  fin,  love 
Chrift,  blefs  God,  and  glorify  him  with  your  hearts, 
tongues  and  lives.  It  is  the  end  of  all  God's  works, 
that  w(i  (hould  glorify  him.  Oh  !  the  beft  have  reafon 
to  lament  that  they  are  fo  little  affected  with  the  mar- 
vellous things  fet  before  them  in  the  word  and  facra- 
ment  !  Surely  when  you  compare  the  rock  whence  you 
are  hewn,  and  that  on  which  God  fets  you  !  and  when 
you  eonfider  the  low  ftoop  Chrift  has  made  to  purchafe 
fuch  clods  of  earth  and  fins  with  his  blood,  you  have 
caufe  to  be  amazed  at  his  love,  and  confounded  at  your 
own  ingratitude,  in  being  fo  little  affected  with  his  mar- 
vellous loving  kindnefs,  or  melted  for  fin  that  was  the 
caufe  of  all  his  fufferings  !  O  let  the  ftrange  and  won- 
derful tokens  of  Chrift's  love,  you  have  been  feeing  and 
fharing  of  in  the  facrament,  engage  you  to  more  thank- 
fulnefs  in  heart  and  life.  Have  you  been  waihing  your 
robes  white  in  the  blood  of  the  Lamb  ?  Be  careful  to 
keep  them  clean,  and  do  not  defile  them  again  in  the 
mire  of  fin  ;  remember  your  vows,  and  keep  your  face 
ftill  towards  your  Father's  houfe,  which  is  a  pure  and 
undefiled  dwelling :  you  cannot  take  filthy  hands  or 
feet  thither,  for  no  unclean  thing  enters  there,  Pfal. 
zciii.  5.  Holinefs  becometh  thine  houfe ,  O  Lor  d,  for  ever. 


ADVICE  XXII. 

.From  Luke  vi.  ax.      Blejfed  are  ye  thai  hunger  now,  for  ye  fcall  be  filed* 

In  Scripture,  hunger  and  thirft,  when  applied  to  fpi- 
ritual  things,  imports  the  fame  thing,  to  wit,  a  ftrong 
defire  after  fpiritual  and  heavenly  good  things ;  which 


SACRAMENTAL    ADVICES.  225 

defire  implies  fpiritual  life,  a  feeling  fenfe  of  want,  and 
a  longing  for  food  to  the  foul,  together  with  the  ufe  of 
all  proper  means  to  obtain  it.  Now,  the  main  object 
of  this  hunger  or  third  is  Jefus  Chrift,  or  God  in 
Chrift,  Pfal.  xlii.  i,  2.  lxiii.  i.  Now  there  are  many 
things  in  Chrift  which  the  hungry  foul  doth  defire ;  as, 
i.  Chrift's  blood  as  the  foul's  ranfom  and  cleanfing  foun- 
tain. 2.  Chrift's  Spirit,  as  the  foul's  quickener,  com- 
forter, and  guide.  3.  Chrift's  righteoufnefs,  as  the 
foul's  clothing  and  protection.  4.  Chrift's  word,  as  the 
foul's  daily  food  and  cordial.  5.  Chrift's  fupper,  as  the 
foul's  feaft  and  pledge  of  heaven.  6.  Chrift's  graces, 
as  the  foul's  riches  and  ornaments.  7.  Chrift's  way,  or 
hohnefs  in  heart  and  life,  as  the  foul's  path  to  heaven. 
8.  Chrift's  day,  as  the  foul's  weekly  market  day,  for  get- 
ting in  provifions  necefiary  for  working,  journeying, 
fighting,  &c.  9.  Chrift's  manfions  above,  as  the  soul's 
dwelling  place  for  eternal  communion  with  God  and 
his  faints.  Now,  if  ye  would  be  truly  bleffed,  ye  muft 
hunger  and  thirft  for  thefe  things,  firmly  believing  that 
in  thefe  your  true  happinefs  doth  lie,  and  not  in  the 
world  of  fenfual  things. 

Again,  fee  that  your  hunger  be  of  the  right  kind, 
that  it  be  infatiable,  fo  that  nothing  can  put  it  off  or 
fatisfy  it  but  Chrift  :  the  truly  hungry  foul  will  not  be 
pleafed  with  the  beft  duties,  ordinances,  minifters,  fer- 
mons,  facraments,  or  any  thing  without  Chrift.  The 
hungry  foul  will  adventure  on  the  greateft  difficulties 
for  Chrift  ;  he  will  part  with  any  thing  for  him  :  All 
the  treafures,  honours,  mufic,  or  comforts  of  life,  can- 
not fatisfy  him,  none  but  Chrift  the  foul's  food.  True 
hunger  will  put  him  upon  the  ufe  of  all  means,  and 
make  him  content  to  take  Chrift  on  any  terms,  and  put 
a  blank  in  his  hand,  and  fay,  Lord,  what  wilt  thou  have 
me  to  do  ?  I'll  fubfcribe  to  any  thing,  only  give  me  Chrift, 
give  me  food  to  my  ftarving  foul. 

Such  hungry  fouls  are  bleffed,  becaufe  he  hath  pro- 
mifed  to  fatisfy  and  fill  them>  It  is  God  that  creates 
the  appetite  and  excites  the  hunger,  and  therefore  he 


22t>  SACRAMENTAL    ADVICES. 

will  fatisfy  it.  The  hungry  are  the  mod:  earneft  and 
importunate  beggars  at  the  throne  of  grace  •,  and  fuch 
he  hath  promifed  to  hear,  Luke  ii.  9.  The  hungry 
will  wait  at  God's  door  for  an  alms,  and  he  promifes 
that  thofe  who  wait  for  hhnfuall  not  be  ajhamed,  lfa.  xlix. 
23.  The  proud,  the  rich,  the  full,  and  felf-righteous 
will  go  away,  if  the  door  be  not  prefently  opened,  but 
the  hungry  will  afk,  feek,  knock,  and  knock  again,  and 
wait  till  God  think  fit  to  open  and  grant  an  alms. 
Thefe  God  is  bound  by  his  word  to  fatisfy.  He  is  their 
Father,  and  hath  the  bowels  of  a  father  to  pity  his  chil- 
dren. He  hears  the  ravens  and  young  lions  when  they 
cry,  and  feeds  them,  and  will  he  not  hear  his  own 
children,  and  fill  their  hungry  fouls  ?  Yea,  he  hath 
promifed  it. 

But  what  is  that  fill  he  promifes  to  the  hungry  I 
Anf.  He  fills  them  with  divine  difcoveries,  as  with  the 
knowledge  of  GodJs  greatnefs  and  majefty,  fo  as  to 
make  them  fenfible  of  their  own  nothingnefs  !  and  with 
the  knowledge  of  God's  goodnefs  and  free  love  to  fin- 
ders in  Chrift,  fo  as  to  make  them  fall  into  raptures  of 
admiration,  and  cry,  Who  is  a  God  like  unto  thee>  that 
pardoneth  iniquity?  Micah  vii.  18  He  fills  them  with 
a  difcovery  of  the  excellency  of  the  gofpel  remedy  for 
perifhing  fouls,  fo  as  to  make  them  fay  it  is  a  device 
every  way  worthy  of  God.  Chrift's  Mediatory  offices, 
his  covenant,  his  righteoufnefs,  his  blood,  his  purchafe, 
and  fulnefs,  do  nobly  anfwer  all  our  fouls'  wants  and 
neceffities  :  they  deliver  us  from  fin  and  mifery,  and 
they  bring  us  grace  and  glory.  He  fills  his  hungry 
people  with  gofpel  promifes,  by  letting  them  fee  their 
name  in  them,  and  giving  them  faith  to  take  hold  of 
them  and  apply  them.  Many  a  fweet  fill  do  they  get 
from  fuch  promifes  as  thefe,  Jer.  xxxii.  40.  Ezek.  xxxvi. 
26,  28.  Jer.  iii,  22.  1  John  ii.  1.  Rom.  xvi.  20.  Heb. 
xiii.  5.  He  fills  them  with  the  intimations  of  the  par- 
don of  their  fins,  and  with  peace  and  joy  in  believing, 
Rom.  xv.  10.  fo  as  to  banilh  their  doubts  and  fears. 
What  a  fweet  fill  doth  Chrift's  voice  give  them,  fuch 


SACRAMENTAL    ADVICES  227 

as  that  in  Matth,  ix.  2.  Luke  xxiv.  36,  38.  John  xiv. 
27.  Rom.  viii.  1.  He  fills  them  with  refolution  and 
ftrength  to  conquer  fin,  perform  duties,  refill  tempta- 
tions, and  bear  affli&ions :  when  he  fpeaks  to  them  as 
to  Paul,  2  Cor.  xii.  9.  or  as  in  Lfa.  xli.  xo.  and  xlii.  2. 
He  fills  them  by  giving  them  fweet  returns  of  prayer, 
afturanee  of  his  love,  and  of  his  gracious  prefence  with 
them.  He  fills  them  by  making  over  ChrilYs  ful- 
riefs  and  purchafe  to  them,  and  by  giving  them  Pif- 
gah  views  of  the  promifed  land,  and  will  at  laft  fill  them 
with  glory. 

It  is  only  the  hungry  that  fhall  be  filled,  the  needy, 
the  humble,  and  felf- denied,  for  the  rich  are  fent  empty 
sway,  Luke  i.  53-  the  rich,  that  is  thofe  who  are  filled 
with  a  conceit  of  their  own  ftrength  and  fufficiency, 
their  gifts  and  performances^  and  go  about  to  eftablifh 
a  righteoufnefs  of  their  own,  and  fee  not  their  need  of 
Chrift.  Thefe  fhall  go  empty  away,  for  they  do  not 
prize  Chrift,  nor  are  willing  to  come  up  to  his  terms. 
They  go  away  empty  of  Chrift  and  his  riches  ;  but  alas, 
they  go  away  filled  with  pride  and  felf-conceit,  filled 
with  love  to  fin,  love  to  the  world,  and  love  to  their 
own  righteoufnefs.      Oh  this  is  a  miferabie  fill  ! 

O  hungry  fouls,  blefs  God  that  gives  you  this  appe- 
tite when  others  are  rich  and  full  in  their  own  conceit, 
labour  to  preferve  this  appetite,  and  wait  about  God's 
houfe  and  table,  where  foul  food  is  to  be  had  ;  and 
blefs  him  even  for  the  final  left  crumbs,  as  when  he  gives 
you  a  greater  hatred  of  fin,  a  higher  efteern  of  Chrift, 
a  great  defire  after  heart  holinefs,  a  reftlefnefs  without 
Chrift,  a  wiiiingnefs  to  part  with  all  for  Chrift,  or 
ftronger  refoiutions  to  cleave  to  Chrift  and  duty.  Thefe 
crumbs  are  worthy  of  thanks,  though  you  be  not  filled 
with  joy  and  peace  in  believing.  Wait  on  the  Lord, 
and  wait  for  him  in  every  ordinance  and  duty  of  his 
appointment,  believing  him  to  be  faithful  who  hath 
faid,  ^1  hey  Jf jail  not  be  ajhamed  ivho  ivait  for  me. 

Object.  Some  may  fay.  We  have  waited  long,  and 
iiave  not  got  a  crumb.    Anf.  vSome  eminent  faints  have 


2£8  SACRAMENTAL    ADVICES. 

been  put  to  cry,  How  long  wilt  thou  forget  me%  Lordyfhali 
it  be  for  ever.  Pfal.  xiii.  But  they  muft  wait  in  the  ufe 
of  means  until  God's  time  come,  and  adore  the  fove- 
reignty  of  God  in  his  dealings  with  them.  His  people 
have  refigned  themfelves  to  the  care  and  wifdom  of 
God,  who  knows  what  is  beft  for  them ;  believing 
there  is  a  time  coming  when  God  will  make  up  for  all 
.their  lofies.  O  believers,  there  is  a  fill  remaining  for 
you  above,  that  will  foon  make  you  forget  all  your  davs 
x>£  fcarcity  here  below. 


ADVICE  XXIII. 

From  Psalm  cvii.  2.     Let  the  redeemed  of  the  Lord  fay  jo. 

What  is  it  fuch  perfens  fhould  fay  ?  Let  them  both 
fay  and  ling  of  God's  goodnefs  and  mercy  to  them ; 
for  (of  all  men)  the  redeemed  of  the  Lord  have  moit  rea- 
fon  to  be  thankful  for  Chrift's  diftinguifhing  mercy  in 
freeing  them  from  the  law's  curfes  and  Satan's  power, 
from  the  guilt,  dominion,  and  punifhment  of  fin  ;  from 
the  fting  of  death  2nd  the  wrath  to  come.  Believers 
are  redeemed  both  from  iin  and  heii. 

Q^  How  may  I  know  if  I  be  among  thefe  happy  ones, 
the  redeemed  of  the  Lord  ?  A.  Take  thefe  marks.  Did 
you  ever  fee  your  flavery  and  bondage  by  nature,  fo  that 
no  lefs  than  an  infinite  price  and  power  could  ranfom 
and  liberate  you  ?  Was  you  fo  convinced  and  humbled  « 
with  the  fight  of  your  mifery,  as  to  be  content  of  free- 
dom from  it  on  any  terms?  Have  you  ventured  your 
foul  on  ChriiVs  merit  and  mercy,  conform  to  gofpel 
offers,  being  well  p'eafed  with  the  frame  of  the  new 
covenant,  and  the  ftlf  denying  way  of  faving  fouls  by 
Chrift's  imputed  righteoufnefs  ?  Are  you  content  with 
Chrift  to  be  your  King  and  Ruler,  as  well  as  your  Prieft 
and  Saviour  ?  Have  you  given  up  yourfelf  to  the  Lord 
to  live  for  him,  defirous  rhat  his  love  may  always  con- 
ilrain  you  to  do  his  will  ?    O  then,  you  may  conclude, 


SACRAMENTAL    ADVICES*-  229 

you  are  among  the  redeemed  of  the  Lord,  and  that  his 
•bleflcd  body  was  broken,  and  his  blood  filed  to  ran- 
■fom  you. 

Peculiar  reafons  have  you  to  extol  his  goodnefs  and 
mercy  above  others.  Why  ?  he  hath  opened  your  eyes 
to  fee  the  beauty  of  your  Redeemer,  and  the  ways  of 
•holinefs,  when  others  remain  in  blindnefs  !  He  hath 
opened  your  ears  to  hear  the  joyful  found,  and  fall  in 
with  it  when  others  are  deaf  to  it !  He  hath  loofed  y  -ur 
tongues  to  pray  and  praife,  when  others  are  dumo  and 
tongue-tied!  He  hath  opened  your  heart  to  dtitertam 
Chrift  crucified,  when  others  fhut  him  out !  He  hath 
brought  you  to  a  feeling  of  the  evil  and  burden  of  fin, 
when  others  are  without  feeling  !  He  hath  given  you 
appetites  for  fpiritual  food,  when  others  relifh  nothing 
but  things  earthly  :  He  hath  given  you  the  promifr  and 
-hopes  of  complete  redemption  from  fin  and  mifery  a~ 
bove9  when  others  live  without  Chrift  and  without 
hope  !  Let  the  redeemed  of  the  Lord  then  ilng  and  praife 
-him  above  all  others. 

O  believing  communicants,  redeemed  of  the  Lordy  give 
.him  thanks,  and  exprefs    your  thankiulnels  by   your 
thoughts  and  actions,  as  well  as   your  v/ords*,  namely, 
by  your  high  eftesm  of  your  Redeemer,  and  of  his 
blood  and  righteoufnefs  that  purchafed  all  for  you.    By 
.avoiding  every  thing  that  di (honours  him,  and  flying 
from  the  fins  that  are  common  and  fafhionable  where 
you  live.     By  commending  your  Redeemer  to  thofe 
.who  know  him  not.     By  franding  up  as  witnefTes  for 
him,  and  for  his   truths   and  ways,  in  the  mid  ft  of  a 
Chrift  defpifing  generation.     By  ftridlly  obferving  the 
Lord's  day,  as  being  a  weekly  memorial  of  redeeming 
love.     By  longing  for  the  enlarging  of  ChrilYs  king- 
dom, and  rejoicing  at  the  news  of  it,  and  by  putting 
honour  on  all  the  friends  and  lovers  of  the  Redeemer. 

Laflly,  Shew  your  thankfulnefs  by  finging  plains, 

hymns,  and  fpiritual  fongs,  in  praife  of  redeeming  love, 

and  of  the  Redeemer's  pcrfon,  ofHces,  and  furFerings.  a 

iubjeft  that  can  never  be  exhauited.     King  praifes  to 

V 


■■£30  SACRAMENTAL    AD\ICES. 

the  great  God,  that  humbled  himfeif  to  leave  his  high 
throne,  that  came  down  to  dwell  in  flefh,  and  die  for 
us  ;  and  to  rife  again,  and  to  afcend  to  heaven,  to  take 
pofTeffion  of  the  inheritance,  and  make  accommodation 
for  us  there.  On  this  account  the  Spirit  calls  us  four 
times  to  ling  praifes  in  one  breath,  Pfal.  xlvii.  6.  God 
is  gone  up  ivith  a  Jhout  ;  fing  praifes  to  God,  fing  praifes  ; 
fing  praifes  unto  our  King,  fing  praifes.  1  his  ringing  is 
moft  acceptable  to  God,  and  profitable  to  ourftlves.  As 
God  makes  it  the  eternal  work  of  heaven,  fo  he  would 
have  us  frequently  empk>yed  in  it  on  earth.  But  Oh  ! 
how  do  we  fail  here  ?  Reformed  churches  abroad  do 
far  exceed  us  in  the  frequency  of  this  duty,  as  they  do 
in  the  variety  and  fweetnefs  of  their  tunes. 

What  is  ringing,  but  a  kind  of  reading  with  medi- 
tation and  deliberation,  in  order  to  give  the  more  free 
vent  to  the  thoughts  and  affections  to  breathe  and  af- 
cend heavenwards.  The  wife  God  institutes  finging 
in  his  praife,  becaufe  the  melody  of  the  voice  helps  to 
affect  the  heart,  and  raife  the  thoughts,  "  for  he  know- 
eth  our  frame."  And  indeed,  it  is  only  when  the  heart 
correfponds  with  the  voice,  that  the  mufic  is  pleafant 
to  God  :  To  this  purpofe  one  faith  well : 

Sweet  melody  the  hymn  affords, 
When  with  the  lines  the  heart  accords. 

0  let  the  redeemed  fing  praife,  and  give  thanks  to 
God  for  his  unfpeakable  gift,  both  now  and  for  ever- 
more, Amen. 

1  (hall  add  no  more  Sacramental  Advices  in  the 
preceding  method,  but  fhall  fhut  up  all  with  a  clutter 
of  fhort  fcripture  directions,  proper  not  only  for  com- 
municants, but  for  all  Chriftians  travelling  heavenward 


A    SHORT 

CHRISTIAN  DIRECTORS; 

CONSISTING    OF 

FORTY  SCRIPTURE  DIRECTIONS, 

PROPER    FOR    ALL    CHRISTIANS    INTENDING     HEAVEN- 

IT  ought  to  be  the  great  concern  of  all  baptifetl 
perfons  to  renew  their  baptifnal  covenant  betimes,  and, 
by  a  private  t  ran  faction  with  God,  to  take  the  baptif- 
mal  engagements  upon  themfelves,  and  thereby  become 
Chriftians  by  their  own  perfonal  con£_nt  and  furrender, 
as  well  as  by  their  parents*  dedication  ;  and  afterwards 
go  and  feal  this  tranfa.rtion  publicly,  by  partaking  of 
the  Lord's  fupper.  Concerning  this,  I  have  given  d:+ 
regions  in  the  Young  Communicant's  Catechifm.  On- 
*iy  I  would  intreat  ail  my  readers,  for  Chrift's  fake,  and 
their  own  foul's  fake,  to  beware  going  about  tins 
work  in  a  fuperfieial  or  formal  manner,  and  of  reftirig 
upon  lip  labour,  and  the  external  part  of  the  duty.  O 
never  be  eafy  umil  you  inwardly  and  heartily  clofe  with 
Chrift  according  to  the  gracious  gofpel  effrr  which  God 
makes  unto  you.  Take  no  reft  lid  you  get  your  fouls 
united  to  Chrift  by  a  true  faith>  and  favingly  renewed 
and  changed  from  nature  to  grace  by  the  efficacious 
working  of  the  Holy  Spirit  in  regeneration.  And  as 
you  are  to  clofe  with  Chrift  by  faith  in  your  firft  con- 
verfton,  fo  you  muft  ftudy  to  live  all  your  days  to  a  fife 
of  faith  on  the  Son  of  God,  always  making  ufe  of  him, 
and  leaning  on  him  for  righteoufnefs  and  ftrength  I 
will  fay  no  more  by  the  way  of  preface,  but  proceed 
to  branch  forth  the  Chr-iftian's  work  and  exerc:u  in 
this  lower  world,  in  the  following  Scripture  precepts 
and  directions. 


232  CHRISTIAN    DIRECTORY. 

Direction  I  Let  never  the  world  come  in  God9!  room* 
Beware  of  the  love  of  the  world  \  often  think  upon 
that  awakening  word,  i  John  ii.  15.  Love  not  the 
ivorld%  neither  the  things  that  are  in  the  world  ;  if  an y  man 
love  the  world,  the  love  cf  the  Father  is  not  in  him.  Oh, 
this  is  the  ruining  fin  of  multitudes,  their  love  to,  and 
complacency  in,  the  things  of  the  world.  Nay  the 
mo  ft  part  of  men  are  damned  for  loving  the  world  too 
much,  and  loving  God  too  little.  Remember  the  fatt- 
er grips  ye  take  of  the  world,  the  loofer  are  your  grips 
of  Chrift  *,  and  the  more  you  get  cf  the  world,  ye  have 
:he  greaier  account  to  make  to  him  that  gives  it,  and 
lias  made  you  the  fteward  of  it ;  therefore  ufe  your 
money  and  goods  for  his  fervice  and  honour:  You 
mult  anfwer.  for  your  riches,  but  your  riches  cannot 
anfWer  for  you.  Alfo,  remember  if  you  fet  your  hearts 
on  the  world,  it  will  be  all  that  you  will  get  -,  to  have 
3  competent  portion  of  things  earthly  is  a  mercy,  but 
to  have  earthly  things  for  our  only  portion,  is  a  dread- 
ful mifery.  Wherefore,  while  your  hand  is  in  this 
world,  let  ycur  heart  be  in  heaven.  Let  the  bufinela 
of  jcur  foul  be  die  buflnefs  of  your  life. 

Direct  II.  Ktc[>  up  the  fume  opinion  now  of  the  things 
f  the  world)  that  you  will  hr.ve  when  you  come  to  die. 
You  fee  what  a  low  price  men  fet  upon  the  riches, 
pomp,  and  glory  of  the  world  when  they  are  dying  ; 
Had  you  the  fame  thoughts  of  thefe  things  now,  I  am 
fure  you  would  not  venture  the  lofs  of  your  fouls,  the 
lofs  of  God's  favour*  thelols  of  a  good  ccnfcience,  and 
the  lofs  cf  eternal  glory,  for  a  whole  wcrld  ;  fir  lefs 
for  a  fmail  trifle  of  it,  as  many  now  do.  Think  much 
upon  that  text  Matth.  xvi.  26. 

Direct.  III.  Be  not  fir  angers  to  ) our  J elves \  but  eft  ex 
eomniune  with  your  own  hearts ;  as  direcled,  Pfal.  iv.  4. 
When  others  are  cenfuring  and  backbiting  their  neigh- 
bours, be  you  fearching  and  cenfuring  yourfelves.  Self- 
examination  is  a  moft  necefiary  duty.  Examine  your- 
felves after  every  ordinance,  what  good  you  got  by  it, 
what  entertainment  you  gave  yowr  $aviour ;  a(k  how 


CHRISTIAN    DIRECTORY. 


233 


were  your. hearts  affected  by  fuch  a  word,  &c.  Com- 
mune with  your  hearts  about  your  title  to  heaven  : 
Judge  of  your  eternal  (late  by  your  fpiritual  ftate,  and 
judge  of  your  fpiritual  ftate  by  the  delightful  and  cuf- 
tomary  actions  of  your  lives,  judge  of  it  by  your  hatred 
of  fiii,  and  love  to  Chrift,  and  by  the  confcience  you 
make  of  fecret  prayer,  and  reading  God's  word.  In 
communing  with  your  hearts,  among  other  things,  aik 
yourfelves,  What  are  the  likelieft  to  be  your  death-bed 
thoughts  and  wilhes  ?  Will  they  be  fuch  as  thefe  ?  O 
that  I  had  loved  Chrift  more  and  the  world  lefs !  O 
that  I  had  improved  gofpel- opportunities  better  !  O 
that  I  accepted  ChriiVs  calls  and  offers  more  readily  ! 

0  that  I  had  fpent  more  time  in  prayer  and  fearching 
the  fcriptures  !  O  that  I  had  been  more  fpiritual  and 
fervent  in  every  duty.  Afk  yourfelves,  what  are  thofe 
fins  or  practices  which  will  be  mod  frightful  to  look 
back  on,  when  you  fee  yourfelves  juft  within  a  flep  of 
God's  tribunal  ?  Study  always  to  keep  up  death- bed 
thoughts  of  things.  Commune  with  your  hearts  about 
thefe  things  upon  your  bed,  and  aifo  before  you  go  to 
bed,  let  confcience  bring  in  the  nrceums  of  every  day 
before  you  lie  down  :  mourn  over  the  fins  of  every  day, 
and  apply  the  blood  of  Chrift  for  wafhing  them  away. 
Thus  keep  fliort  reckonings  with  God  and  confcience, 
that  you  may  not  have  old  fcores  to  clear  when  yen 
come  to  a  death-bed.  Likewife,  at  thefe  communings, 
let  every  man  afk  himfelf,  What  is  my  prefent  (late 
and  condition  ?  Would  I  be  willing  to  lie  down  and* 
die  in  the  frame  and  difpofifion  lam  in  juft  now  ?   And 

1  know  not  but  I  may  be  as  near  death  this  moment, 
as  if  my  friends  were  looking  on  me  flruggling  with 
the  pangs  of  death  on  my  bed. 

Direct.  IV.  Begin  early  in  the  fer  vice  of 'God r,  an  J.  give 
him  the  days  of youth ,  Eccl.  xii.  1.  Thofe  who  are  young 
cannot  begin  their  fervice  to  God  too  foon  ;  God  de- 
fires  it,  to  fhew  God's  delight  in  early  piety.  We  fee 
the  fcripture  commends  young  ones  for  it  ;  it  is  re- 
corded with  honour,  that  the  chilcl  Samuel  mini  it  v 

U    2 


2  34  CHRISTIAN    DIRECTORY. 

to  the  Lord,  i  Sam.  ii.  18.  Jofiah  is  contended  for 
his  tender  heart  for  God  in  his  tender  years,  2  Kings 
xxii.  19.  Chrift  was  well  pleafed  with  the  hofannas 
of  the  children  that  attended  him,  Matth.  xxi.  15,  16. 
When  Solomon  in  his  youth  fought  God  for  wifdom, 
it  is  faidj  the  fpeech  pleafed  the  Lord,  1  Kings  iii.  to.  So 
Timothy  is  commended  for  his  early  pietv,  2  Tim.  iii. 
15.  And  God  fays  to  Ifrael,  I  remember  the  kindnefs  cf 
thy  youths  J-r.  ii.  2.  And  he  recommends  to  every  one 
to  begin  loon,  Eccl.  xii.  1.  The  young  difciple  was 
mod  beloved,  and  leaned  on  Chrift's  bofom.  Now  is 
the  proper  time,  O  young  people,  for  making  your 
acquaintance  with  God,  and  for  laying  a  good  founda- 
tion for  the  time  to  come.  Repentance  is  eafieft  in 
younger  years  ;  fin  is  then  lefs  rooted,  Satan's  grips 
lefs  fattened,  gofpel  offers  are  not  fo  flighted,  the  Spir- 
it is  not  io  much  quenched,  the  confcience  not  {o  har- 
dened, the  heart  is  then  more  eafily  melted  and  bro- 
ken, God  feeks  the  male  of  the  flock,  the  beft  of  your 
time  ;  O  then  let  him  have  it.  If  you  forget  God  when 
young,  it  is  juft  with  God  to  neglect  and  forget  you 
when  old. 

Direct.  V.  Shun  the  company  thai  Jhuns  Gjdy  and  keep 
the  corrpany  that  God  keeps >  Pfal.  cxx.  63,  115.  Prov.  xiii. 
20.  Look  on  the  fociety  of  the  carnal  or  profane  as 
infectious,  but  reckon  ferious  praying  peifons  the  ex- 
<  ^llent  ones  cf  the  earth.  Such  wiil  ferve  to  quicken 
you  when  dead,  arid  warm  you  when  cold.  Make  the 
hcliefi:  of  God's  people  your  greatefl  inrimates;  and 
fee  that  their  love  and  likenefs  to  Chrift  be  the  great 
motive  of  your  love  to  them,  more  than  their  love 
and  likenefs  to  you.  It  is  not  true  Chriftian  love,  but 
party  love,  to  love  only  thofe  who  are  of  your  fenti- 
raents  in  all  things.  Yea,  though  they  fhould  differ 
from  you  in  fome  things,  if  you  fee  God's  image  on 
them,  and  that  they  have  fellowihip  with  the  head, 
you  ought  to  love  them,  and  have  fellowfhip  with 
thena ;  keep  up  the  communion  of  faints,  for  it  is  one 
of  the  artiel-M  of  Chriffian  conference  and 


CHRISTIAN    DIRECTORY.  235 

focial  prayer  have  been  bleffed  of  God  to  preferve  the 
life  of  religion  in  many  places,  therefore  let  thofe  who 
fear  the  Lord  fpeak  often  one  to  another,  Mai.  iii.  id. 

Direct.  VI.  Put  a  high  value  upo?i  precious  time,  and 
lofe  none  of  it  by  Jloth,  Eph.  v.  16.  Efteesn  time  as  thofe 
do  who  are  at  the  point  of  death  •,  and  always  remem- 
ber that  it  is  impoflible  to  call  back  time  again.  Look 
upon  the  lofs  of  time  as  a  greater  lofs  than  the  lofs  of 
your  money,  or  any  worldly  thing  ;  and  therefore  ihun 
time  wafting  games,  unprofitable  diverflons,  and  idle 
talking.  Efpecially  value  the  mod  precious  part  of 
your  time,  fuch  as  the  morning  of  youth,  the  morning 
of  every  day,  and  particularly  the  precious  time  of  the 
Lord's  day.  Look  on  the  Lord's  day  as  a  tryft  day 
with  heaven  ;  lofe  not  any  part  of  it,  but  carefully  im- 
prove it  for  God  and  the  good  of  fouls,  both  your  own 
and  others.  It  is  want  of  thought,  not  want  of  work, 
that  makes  any  fay,  they  have  not  time  to  fpare. 

Direct.  VII.  Allow  a  little  time  every  day  to  think  upon 
eternity i  Confider  the  import  of  thefe  words,  everlaji- 
ing  puni/hmenty  and  life  eternal,  Math.  xxv.  46.  O  eter- 
nity, eternity,  that  is  never  nearer  an  end,  but  always, 
as  it  were,  but  beginning  !  One  ferious  thought  of 
eternity  is  enough  to  ftrike  a  carelefs  foul  to  the  heart. 
Why  ?  he  ftands  every  hour  at  the  door  of  eternity, 
and  if  he  ftep  in  while  out  of  Chrift,  he  is  eternally 
undone,  eternally  in  defpair.  O  the  fwift  river  time  is 
carrying  every  one.pf  us  into  the  ocean  of  eternity,  an 
ocean  that  hath  neither  bank  nor  bottom,  and  what 
each  of  us  muft  foon  launch  forth  into.  What  an  aw- 
ful thought  is  this  !  Every  one  of  us  is  within  a  ftep 
of  being  eternally  bleffed,  or  eternally  curfed  !  Eter- 
nally faved  or  eternally  damned  !  O  if  every  one  would 
believe  and  confider  this  and  be  wife,  fo  as  to  pray  as 
for  eternity,  repent  as  for  eternity,  hear  as  for  eternity, 
live  as  for  eternity,  obey  and  do  every  thing  as  for  eter- 
'  nity. 

Direct.  VIII.  Throughout  your  whole  life,  be  mindful  of 
Jhe  chief  buftnefj  of  life,  Phil.  ii.  12.     Now  the  bufinefs 


236  CHRISTIAN    DIRECTORY, 

of  life  is  to  make  it  Aire  that  Chrift  is  your  life  *,  it  is 
to  think  much  on  the  end  of  your  life,  and  provide  for 
it ;  it  is  to  lay  hold  on  eternal  life,  and  keep  ftill  fight 
of  it :  So  that  when  Chrifl,  who  is  your  life,  f jail  appear, 
ye  may  alfo  appear  with  him  in  glory ,  Col.  iii.  4.  Let  not 
religion  be  your  diverfton,  but  your  bufinefs ;  mind  it 
as  the  one  thing  needful >  give  all  diligence  to  make  your 
calling  and  election  fure.  Make  fure  your  calling,  and 
thus  you  make  fure  your  election.  If  you  would  make 
fure  your  calling,  make  it  fure  that  you  are  united  to 
Chrift  by  faith,  and  that  Chrift  is  the  life  of  your  fouls. 
Do  not  reft  in  convictions,  nor  in  tears,  or  prayers,  or 
duties,  nor  in  any  thing  fhort  of  Chrift.  Frefs  both 
for  an  intereft  in  Chrift,  and  for  the  afturance  of  it. 
Affurance  is  attainable,  and  actually  attained  by  many  ; 
and  it  is  moft  necelTary  for  cheerful  obedience,  for  bear- 
ing the  crofs,  rejoicing  in  the  Lord,  giving  thanks  for 
redeeming  love,  and  for  performing  many  other  duties 
of  Chriftianity. 

Direct.  IX.  Let  the  rational  foul  govern,  and  the  body 
be  fubfervient  to  it,  I  Cor.  ix.  27.  Alas,  many  on  the 
contrary  make  their  fouls  drudges  to  their  bodies,  and 
employ  their  nobie  faculties  wholly  in  deviling  how  to 
pleafe  the  flefh.  Ah,  what  fools  are  they  that  mind 
nothing  but  their  bodies  !  W hy  ?  they  are  the  great- 
eft  enemies  to  their  bodies,  for,  by  fo  doing,  they  for- 
feit the  eternal  happinefs  of  their  bodies,  as  well  as  of 
their  fouls.  Whereas  thofe  who  prefer  their  fouls,  and 
mind  them  chiefly,  they  confult  the  happinefs  of  their 
bodies,  as  well  as  of  their  fouls  :  for  the  body  is  never  fo 
well  as  in  heaven  ;  when  fafhioned  like  Chrift's  glori- 
ous body,  then  it  is  in  perfect  and  eternal  health. 

Direct.  X.  Study  both  to  live  and  die.  in  the  exercife  of 
repentance  and  godly  mourning  for  fm,  Matth  v.  4.  Some 
may  think  repentance  a  melancholy  word,  but  it  is  one 
of  the  fweeteft  words  in  all  the  book  of  God  :  It  is  a 
gofpei  duty,  for  the  law  or  covenant  of  works  admitted 
of  no  repentance  ;  it  is  the  effect  of  God's  free  love  in 
and  through  Chrift,.  to  open  the  door  of  repentance  to 


■CHRISTIAN   DIRECTORY.  237 

iailen  tinners ;  it  coft  Chrift  his  blood  to  obtain  it  for 
us,  and  it  is  his  free  gift  to  us,  Acts  v.  3 1.  Surely  it  is 
g-ood  news  to  hear  that  our  fovereign  bids  poor  con- 
demned criminals,  that  were  brought  to  the  place  of 
execution,  repent  and  throw  themfelves  down  at  his 
feet,  and  they  (hall  get  pardon.  It  was  the  fum  both 
of  John's  and  Chrift's  preaching,  repent,  for  the  kingdom 
of  heaven  is  at  hand.  It  was  the  faying  of  a  godly  min- 
ifter,  "that  if  he  were  to  die  in  the  pulpit,  he  would 
"  wifh  to  die  preaching  repentance  ;  and  if  out  of  the 
(*  pulpit,  he  would  wiih  to  die  pracliiing  repentance/' 
Augufiine  iaith,  repentance  "  is  the  fitteft  difpofition 
"  both  for  dying  Chriftians  and  mimfters."  And  it  is 
written  of  himfelf,  that  he  died  with  tears  in  his  eyas 
weeping  for  fin,  This  is  a  duty  never  out  of  feafon, 
therefore  ftudy  daily  to  keep  up  a  tender  and  mourning 
fr&nie,  maintain  contrition  of  heart  and  abhorrence  of 
fin,  and  for  that  end  take  every  day  a  turn  on  mount 
Calvary.  Many  think  it  is  a  fad  thing  to  be  repenting 
on  earth,  but  it  is  a  far  fodder  thing  to  be  repenting  in 
hell.  Seek  repentance  from  God  for  Chrift's  fake ; 
fay  with  Eohraim,  Jer.  xxxi.  18.  Turn  thou  me%  and  I 
Jhall  be  turned^  for  thou  art  the  Lord  my  God. 

Direct.  XL  While  yoit  mind  the  nectary  Jiudy  of  holinefs 
or  inherent  righteoufnefs,  let  it  never  take  the  place  of  imput- 
ed righteoufnefs,  Rom.  x.  3.  Pial.  lxxi.  16.  Inherent 
righteoufnefs  indeed  is  to  b.  loved,  but  imputed  right- 
eoufnefs only  is  to  be  trusted  ;  for  though  inherent 
righteoufnefs  or  holinefs  be  a  neceffary  qualification  for 
heaven  and  falvation,  and  our  evidence  for  it,  yet  it  is 
imputed  righteoufnefs  only  that  is  the  foundation  of  it, 
and  our  title  to  it.  Let  Chrift's  name  be  dear  to  you, 
the  Lord  our  righteoufnefs. 

Dire£l.  XII.  Employ  Chrijl  as  your  furety  in  all  cafes, 
and  in  every  /Irak  go  to  him  for  relief  Pfal.  cxix.  I  2  2.  Ifa. 
xxxviii.  14.  .  Study  therefore  to  be  well  acquainted 
with  your  furety,  and  live  near  him.  When  the  law 
demands  payment  of  debt,  and  threatens  you  with  pri> 
fon,  look  to  Chrift  and  cry,  "  Lord,  be  furety  for  me  j 


23S  CHRISTIAN    DIRECTORY. 

"Lord,  undertake  for  me.'*  When  you  are  called  to 
perform  duties,  bear  affl  ^ions,  refift  temptations,  ftrug- 
gle  with  corruptions,  engage  with  enemies,  &c.  look 
ftill  to  Chrift  to  be  your  furety,  and  to  undertake  for 
you ;  plead  with  him  to  make  that  promife  to  you, 
Deut.  xxxiii.  25.  As  thy  daysfofiallthyjlrength  be. 

Direct.  XIII.  As  you  expjcl  to  live  with  Chrift  in  heav- 
«n,  Jludy  to  live  to  Chrift  on  earthy  2  Cor.  v.  15.  Phil.  i. 
21.  If  you  would  live  to  Chrift  here,  then  you  mufl 
make  Chrift' s  honour  and  glory  your  ultimate  end  in 
all  your  defigns  and  actions ;  and  make  your  moll  val- 
uable interefts  fubfervien:  to  his  intereft  and  glory. 
Study  an  univerfal  conformity  to  Chrift's  holy  lays  and 
precepts,  and  make  it  your  great  buflnefs  to  approve 
yourfelves  to  Chriit  in  all  things :  Ghufe  the  things 
that  pleafe  him,  and  carefully  avoid  every  thing  that  is 
difpleafing  to  him,  Pial.  cxix,  30.  Ifa.  lvi.  4. 

Direct.  XIV.  Cleave  f ft  to  Chrift  and  the  way  of  holi- 
nefs  whatever  it  may  coft  you,  Acts  xi.  23.  2  Tim.  hi.  1  2. 
Think  not  the  worfe  of  Cnrift  and  his  ways,  that  they 
are  perfecuted  or  reproached,  and  that  few  do  own 
them.  Chrift  foretold  this,  and  faith,  his  way  is  a  nar- 
row way  that  few  walk  in*  Join  with  the  little  flock  to 
whom  the  kingdom  is  promifed,  which  will  abundant- 
ly compenfate  all  your  fufYerings  for  Chriit.  Never 
follow  a  multitude  to  do  evil,  but  cleave  toCtirii't  how~ 
ever  few  join  you. 

Direct.  XV.  Seek  the  approbation  of  God  above  that  of 
men,  2  Cor.  x.  18  What  is  the  applaufe  of  worms  to 
the  fmiles  of  the  God  of  heaven  ?  What  would  it  avail 
us  to  have  poor  men  like  ourfelves  to  command  us, 
when  the  great  God  that  made  us  doth  condemn  us  ; 
no  matter  though  men  cenfjre  or  condemn  our  actions, 
if  God  approve  and  commend  them.  It  is  a  very  f mall 
thing  to  be  judged  of  maris  judgment,  but  he  that  judgeth  us 
is  the  Lord,  1  Cor.  iv.  3.  4. 

Direcl;.  XVI.  Be  much  employed  in  admiring  God's  re~ 
deeming  love  and  Chrift?  s  furety  ship  for  us,  1  John  iii.  1, 
16.     This  is  the-  employment  of  the  redeemed  to  all 


CHRISTIAN   DIRECTORY.  239 

eternity,  Rev.  v.  9.  And  all  who  go  to  heaven  muft 
be  acquainted  with  their  work  while  here.  Rev.  i.  5. 
O  what  matter  of  eternal  wonder  and  praife  is  there  in 
God's  giving  his  dear  Son  to  be  our  furety  and  facri- 
fice,  and  in  the  Son's  voluntarily  undertaking  it  ! 

Direct.  XVII.  Delight  much  in  thinking  and /peaking  of 
Chrijt,  and  particularly  of  his  death  and  filtering  for  //j",Luke 
ix.  31.  Rev.  v.  9.  12.  Oh,  did  he  wade  through  a  fea 
of  wrath,  a  fea  of  blood,  a  fea  of  forrows  and  fufterings, 
to  bring  redemption  to  us  ?  And  will  we  ever  forget 
liim  !  The  great  God  takes  great  pleafure  in  the  work 
of  our  redemption,  and  is  well  pleafed  with  our  Re- 
deemer who  undertook  it.  God  repented  he  made 
man,  but  never  repented  his  redeeming  man.  Now, 
what  God  delights  in,  we  fhould  delight  in,  efpecially 
ilnce  we  reap  the  benefit.  We  fee,  from  Luke  ix.  Rev. 
v.  that  the  fubjecl:  of  Chrift's  death  is  matter  of  difc  >urfe 
and  praife  to  the  glorified  fociety  above.  When  Mo* 
fes  and  Elias  came  from  Heaven  to  mount  Tabor  to 
wait  upon  their  transfigured  Lord,  they  chofe  Chrift's 
death  for  the  fubject  of  their  conversation. "  Why  ? 
drift's  death  was  the  fpring  and  caufe  of  all  their  glory 
in  Heaven  :  Neither  Mofes  nor  Elias  had  fhined  there 
had  it  not  been  for  Chrift's  death.  And  fhall  not  we, 
here  below,  delight  in  thinking,  fpeaking,  and  finging 
of  this  noble  fubject,  which  is  the  ground  of  all  the 
happinefs  we  either  have,  or  hope  for  ! 

.Direct.  XVIII.  Treat  objections  raifed  againfl your  clofing 
with  Chrij},  as  fuggejlions  of  the  enemy >  that  is  ft  eking  the 
■ruin  of  your  fouls.  Reject  them  as  Chriit  did  Peter's  coun- 
-fel,  Mat.  xvi.  23.  Get  thee  behind  me ',  Satan.  As  ba^an 
would  have  hindered  Chrift's  dying  for  us,  fo  he  would 
•hinder  us  from  relying  on  Chrift's  dea<h.  Oh,  faith 
one,  I  am  unworthy  of  any  fhare  in  Chrift's  death. 
Anf.  Is  you  wili  have  nothing  but  what  you  are  worthy 
of,  you  muft  have  nothing  but  hell.  What  was  Abra- 
ham, Paul,  Magdalene,  the  thief  on  the  crofs,  the  idola- 
trous Corinthians  worthy  of,  before  the  Lord  called 
-them  ?    Whatever  be  your  ..unworthincfs,  are  you  will* 


240  CHRISTIAN    DIRECTORS. 

ing  to  apply  Chrift's  blood  ?  Then  fee  what  Chriit  faith 
to  you,  Rev.  xxii.  17.  Whofoever  will,  let  him  take  of  the 
water  of  life  freely.  Oh  but,  faith  another,  my  fins  are 
heinous.  Anf.  Canft  thou  be  more  guilty,  than  Chrift 
is  gracious  ?  Doth  he  not  promife  to  wafh  away  fins 
that  are  like  fcarlet  and  crimfonyIfa.  1.  18.  and  tells  you, 
\  John  1.7.  That  his  blood  cleanfeth  us  from  all  fin  f  O 
blefs  him  for  that  word  all.  Do  not  then  believe  Sa- 
tan, who  would  tempt  thee  to  think  that  God  hathcaft 
thee  off$  but,  in  fpire  of  all  he  can  fay,  ftill  believe 
God's  faithful  word,  that  there  is  mercy  enough  in  God, 
merit  enough  in  Chriit,  power  enough  in  the  Spirit, 
and  room  enough  in  the  gofpel  offers  and  prornifes  to 
you.  Believe  that  word,  Lam.  iit,  25.  The  Lord  is 
good  to  them  that  wait  for  him,  to  the  foul  that  feeketh  him. 
Say  to  thy  foul,  "  Can  this  word  of  God  fail  ?  Has 
w  God  made  thee  willing  to  wait  and  feek  for  him,  and 
"  is  he  not  willing  to  be  found  of  thee  ?  O  my  foul  5 
u  doft  thou  not  fee  an  infinite  perfection  of  Chrift's 
u  righteoufnefs,  in  Chrift's  blood  and  merits."  We 
may  fee  an  end  of  all  earthly  perfection,  but  we  can  fee 
no  end  of  Chrift's  perfection,  which  is  infinite. 

Direct:.  XIX.  Study  much  thefe  great  gofpel  lejfons  of  de- 
nying yourfelves,  and  exalting  God's  free  grace y  Matth.  xvi. 
,24.  1  Cor.  i.  31.  The  deiign  of  the  gofpel  is  to  caft 
down  felf,  and  all  idols,  that  God  alone  may  be  exalt- 
ed ;  it  is  to  make  felf  nothing,  and  God  ail,  in  point  of 
wifdom,  ftrength,  righteoufnefs,  and  glory  ;  A  is  to 
take  man  wholly  off  himfelf  ;  and  caft  him  on  Chrift 
for  the  whole  of  his  falvation.  It  is  a  good  fign  of  a 
faving  change  upon  the  heart,  when  a  man  is  thus  hum- 
bled and  cafl  into  the  gofpel  mould,  when  felf-loving  is 
turned  into  felf-loarhing,  felf-admiring  into  felf- abhor- 
ring, felf-excufing  into  felf- accu ling,  and  feif-feeking 
into  feif-denying. 

Direct.  XX.  Draw  all  your  fir  ength  for  work  and  weL 
fare  from  Chrijl,  and  prefent  all  your  duties  to  God  in  Chrifts 
name,  Ifa.  xlv.  24.  Col.  hi,  27  Chnft  himfelf  tells  us, 
without  him  we  can  do  nothing,  John  xv.  5.  that  is,  noth- 


CHRISTIAN   DIRECTORY,  %4  1 

ing  aright,  or  nothing  that  is  acceptable  to  God.  All 
our  duties,  if  acceptable,  muft  be  done  in  Chrift's 
ftrength,  and  covered  with  his  righteoufnefs.  The 
Apoflle  owns  that  of  himfelf  he  could  not  fo  much  as  think 
a  good  .thought,  2  Cor.  iii.  5.  but  he  could  do  all  things 
through  Chrijl  that  Jlrmghtened  him ,  Phil.  iv.  13.  And 
hence  he  exhorts  us  to  be  flrong  in  the  Lord,  and  in  the 
power  of  his  mighty  Eph.  vi.  10.  Let  us  think,  before 
we  go  to  duty,  from  whence  our  ftrength  for  it  muft 
come,  and  ftudy  to  fetch  it  in  by  faith,  and  believing 
ejaculations  ;  and  when  we  are  affiited,  let  us  afcribe 
the  glory  to  Jefus.  Be  affured  of  this  alfo,  that  your 
mofl  coftly  facrifices  are  unfavoury,  if  they  be  not  per- 
fumed with  the  fragrant  incenfe  of  ChrirVs  merits  and 
intcrcefilon  ;  and  that  your  faired:  righteoufnefs  is  hut  as 
filthy  rags  in  God's  light,  if  ChrilVs  righteoufnefs  do 
not  cover  it.  Let  it  therefore  be  your  conltant  lan- 
guage, In  the  Lord  Jefus  have  I  righteoufnefs  andjlrengih> 
fa.  x!v.  24. 
Direct  XXI.  In  all  the  anions  cfyour  I  if,  fet  the  Lord 
Jiill  before  yout  P-/3L  xvi.  8. — xxv.  15.  Acknowledge 
him  in  all  your  undertakings,  and  by  faith  and  prayer 
commit  your  way  to  him  ;  look  to  him  for  direction 
and  fuccefs,  and  depend  on  him  as  the  Father  of  your 
mercies,  the  fum  of  your  bU,fs*  the  ftrengtb  of  your  life, 
the  ftaf£  of  your  b  ith  of  your  noftrils,  and 

the  length  of  your  day  always  befor^S 

you  as  your  Almighty  Creator,  your  loving  Redeemer, 
your  rightful  owner,  your  careful  *  prefer ver,  your  all 
Sufficient  portion,  your  holy  pattern,  your  obferving 
Vvitnefs,  and  your  awful  judge.  Undertake  and  per- 
form all  your  aclions  under  a  fenfe  of  God's  al --feeing 
eye,  and  of  your  being  accountable  to  him  for  all 
lyou  do. 

Dire<Sh  XXII.  Whether  ye  eat,  or  drinky  or  ivhatfevev 
\\e  do,  do  all  to  the  glory  of  God \  1  C  r.  X  31.  We  rat 
and  drink  to  God's  glory,  when  we  do  it  for  the  md 
,  that  our  bodies  may  be  fitted  to  ferve  our  fouls  in  ho- 
pouring  and  ferving  God  \  and  when  we  receive  thefr 
W 


242  CHRISTIAN    DlREClO&Y. 

mercies  with  thankfulnefs  from  the  hand  of  God,  and 
depend  upon  God's  bleffing  to  make  them  nourishing 
to  us  ;  and  when  we  remember  we  are  bur  ftewards  of 
what  we  pofTefs,  and  are  accountable  to  God  the  pro- 
prietor how  we  improve  thefe  earthly  bleflings  to  his 
honour  and  fervice.  You  inuft  alfo  apply  the  bufinefs 
of  your  callings  to  God's  glory,  and  this  you  do,  when 
you  depend  on  God  to  blefs  you  in  it,  and  to  profper 
the  work  of  your  hand*,  and  to  arm  you  again  ft  all  the 
dins,  fnares,  and  temptations,  which  your  bufinefs  may 
give  occasion  to.  You  ought  alfo  to  pay  and  receive 
vifits,  and  attend  company  with  an  eye  to  God's  glory, 
by  blefling  God  for  giving  you  frends  and  earthly  ac- 
commodations, and  looking  to  God  for  wifdom  to  be- 
have yourfelves  fo,  as  you  may  do  no  harm  to  thofe  ye 
:onverfe  with,  nor  get  any  harm  from  them :  But  on 
the  contrary,  may  be  helped  to  do  them  good,  and  get 
benefit  from  them.  You  are  alfo  to  undertake  jour- 
nies  for  God's  glory,  to  look  to  him  for  protection 
by  the  way,  and  for  direction,  through-bearing,  and 
fuccefs. 

Direct.  XXIII.  Spend  as  much  time  as  poffihle  in  fecrei 
'prayer  and ccnvcrfe  with  God,  i  ThefT.  v.  17.  And  that 
you  may  do  this  with  delight,  endeavour  to  keep  your 
hearts  always  in  a  ferious  praying  frame,  with  an  abiding 
imprefiion  of  God  upon  your  fpirits.  There  is  a  great 
difference  between  a  ferious  fit  and  a  ferious  frame. 
Ahab,  Saul,  Pelix,  and  others  had  their  ferious  fits,  but 
religious  perfons  only  keep  their  fouls  in  a  ferious  frame, 
and  itrive  to  be  in  the  fear  of  the  Lord  all  the  day  hngy  as 
God  enjoins,  Prov.  xxiii.  17.  Prayer,  that  is  acceptable 
to  God,  mutt  be  performed  with  faith,  delight,  and 
livelinefs,  and  not  vwith. dead nefs  and  wearinefs,  as  if  it 
were  a  talk  or  burden.  A  life  without  prayer,  or  a 
prayer  without  life,  are  both  hateful  to  the  <Jod  of  our 
life-  He  is  the  living  God  whom  we  worfhip,  and  hath 
no  pleafure  in  dead  performances  ;  but  they  who  de- 
light themfelves  in  duty,  ihall  have  the  defires  of  their 
hearts  granted  them,  Plal.  xxxvii.  4.     Surely  they  who 


CHRISTIAN    DIRECTORY.'  243 

fpend  their  days  in  faith  and  prayer,  fhall  end  their 
days  in  peace  and  comfort. 

Direct.  XXIV.  Make  confcience  of  family  religion ,  as 
well  as  of  the  clofet  duties  Jt;ih.  xxiv.  15.  2  Sam.  vi.  20. 
Neglect  not  family  prayer  and  praifes,  reading  the  word, 
catechiftng  children  and  fervents,  ianctifving  the  Sab- 
bath, exhorting  to  duty,  reproving  and  curbing  fin. 
Religion  and  reformation  mult  begin  in  families,  if  we 
would  wifh  it  to  be  national  and  univerfal.  God  is  the 
author  and  founder  of  families,  and  therefore  (hould 
have  homage  from  families,  as  iuch,  by  the  morning 
and  evening  iacrifice  cf  prayer  and  praiie.  Go  to  him 
to  blefs  family  mercies,  fupply  family  wants,  fanclify 
family  trials,  and  redrefs  family  grievances.  Early  train 
up  children  in  the  way  they  {hould  go,  pray  much 
for  them,  and  for  God's  blefling  on  the  means  of  their 
education. 

Di reel.  XXV.  Begin  and  end  every  day  with  God,  PfaL 
v.  3. — iv.  8.  Let  prayer  be  the  key  to  open  the  heart 
to  God  in  the  morning,  and  lock  it  againft  all  his  ene- 
mies at  night.  Let  no  Christian  fay  he  cannot  pray; 
for  prayer  is  as  necefTary  to  him  as  breath,  Lam.  iii.  56. 
Let  none  fay,  they  have  not  time  for  it  ?  better  take 
time  from  Qeep  than  want  time  for  prayer.  Think  it 
not  enough  to  fay  your  prayers,  but  mind  you  muft 
pray  your  prayers,  pray  with  nncenty  and  fervour. 
Think  with  yourfeif,  this  morning  may  be  my  lafr, 
morning,  or  this  night,  my  lalfc  night ;  for  certainly 
that  morning  cometh  for  which  you  will  never  fee  the 
night,  or  that  night  of  which  you  will  never  fee  the 
morning.  Let  the  conclufion  of  every  day  put  you  in 
mind  of  the  conclufion  of  all  your  days,  by  the  long 
•night  of  death,  that  will  put  an  end  to  all  your  work, 
and  bring  you  to  count  and  reckon  with  your  Great 
Matter  about  your  work.  O  to  lie  down  every  night 
reconciled  with  him  !  O  that  we  could  lie  down  and 
leave  our  hearts  with  Chriu\  and  compofe  our  fpirits  fo, 
as  if  we  were  not  to  awake  till  the  heavens  are  no  more. 


244  CHIRISTIAN    DIRECTORY. 

Direft.  XXVI.  Seeing  none  hioweih  what  a  day  may 
bring  forth  fpend  every  day  as  it  were  to  be  your  loft,  Prov. 
xxvii.  i.  Look  on  yourfelves  as  {landing  every  clay  at 
the  door  of  eternity,  and  hundreds  of  difeafes  and  acci- 
dents ready  to  open  the  door  to  let  you  in.  No  doubt 
you  have  fometimes  apprehended  yourfelves  nearer 
death  than  you  think  yourfelves  juft  now;  yet 
it  is  certain  that  death  was  never  fo  near  you,  nor 
judgment  never  fo  near  you,  as  they  are  at  prefent. 
We,  who  (land  every  hour  at  the  door  of  eternity, 
fhould  fpend  our  precious  hours  with  the  greateft  fru- 
gality, feeing  the  work  we  have  in  hand  is  foul  work, 
and  work  on  which  eternity  depends  ;  and  the  time 
we  have  to  work  it  in,  is  very  fhort,  and  cannot  be  re- 
called. This  fhort  life  being  only  a  pafTage  to  eterni- 
ty, it  fhould  be  fpent  as  a  continual  preparation  for  eter- 
nity. Surely  thofe  who  have  immortal  fouls  fo  near 
eternity,  have  other  work  to  do  than  trifle  away  time 
on  tippling,  idle  talking,  gaming  and  fuch  diverfions. 

Direct.  XXVII.  Sojourn  in  this  world  as  travellers  y 
heeping  fo  loofe  from  the  world  as  to  be  able  to  pack  up  and  be 
gene  from  it  upon  fjori  warning-,  I  Pet.  i.  17.  1  Cor.  vii, 
29,  31.  We  have  no  continuing  city  nor  certain  abode 
here  \  therefore  let  us  always  be  ready  to  arife  and  de- 
part. And  if  we  would  be  right  travellers  towards  Zi- 
cn  above,  we  muft  have  Chriir  in  our  hearts,  heaven  in 
our  eye,  and  the  world  under  our  feet.  We  muft  take 
God's  Spirit  for  our  guide,  God's  word  for  our  rule, 
God's  glory  for  our  end,  God's  fear  for  our  guard,  God's 
people  for  our  companions,  God's  praife  for  our  recre- 
ation, and  God's  promifes  for  our  cordials.  We  muft 
make  religion  our  bufinefs,  prayer  our  delight,  holinefs 
our  way,  and  heaven  our  home.  O  Zion's  travellers, 
diilinguifli  yourfelves  from  the  men  that  dwell  on  the 
earth  *,  let  Chrift  always  be  precious  to  you,  the  word 
fweet,  fin  bitter,  the  world  a  wildernefs,  and  death  wel- 
come. Let  Chrift's  will  be  your  will,  Chrift's  dishon- 
our your  affliction,  Chrift's  caufe  your  concern,  Chrift's 


CHRISTIAN    DIRECTORY. 


>45 


fuccefs  your  joy,  Chrift^  day  your  delight,  ChriiVs  crofs 
your  glory,  Chrift's  fufFerings  your  meditar ion,  Chrift's 
wounds  your  refuge,  Chrift's  blood  your  balm,  Chrift's 
righteoufnefs  your  clothing,  and  ChriiVs  prefence  your 
heaven.  While  travelling  here,  let  your  hearts  burn 
with  love  to  Chrift,  love  to  think  of  Chrift,  love  to 
hear  of  Chrift,  love  to  read  of  Chrift,  love  to  fpeak  for 
Chrift,  love  to  fpeak  to  Chrift. 

Direct.  XXVIII.  Keep  up  a  lively  fenfe  of  facr anient al 
votvs  and  engagements,  and  walk  anfwerable  thereto,  Pfai. 
Ivi.  12,  13  You  are  under  a  facramental  oath  to  be 
true  and  faithfui  foldiers  to  the  Captain  of  your  falva- 
tion,  fee  that  you  fight  his  battles  again:!  his  and  your 
enemies,  the  devil,  the  world,  and  the  Qfefli.  Remem- 
ber what  your  Captain  has  done  and  fuffered  for  you, 
let  his  love,  as  well  as  your  oath,  conftrain  you  to  abide 
by  his  ftandard.  Never  go  over  to  his  enemies'  camp, 
nor  keep  co;refpondence  with  them.  Your  glorious 
Captain  gives  you  choice  feafts  at  his  table  to  ftrength- 
en  and  encourage  you  both  for  work  and  warfare  ;  walk 
on  in  ftrength  of  thefe  fpiritual  meals,  and  grow  ftrong- 
er  in  grace,  and  more  lively  in  fpiritual  duties,  pray 
more  fervently,  hear  more  aitentively,  meditate  more 
frequently,  partake  more  believingly,  keep  Sabbaths 
more  delightfully,  and  walk  worthy  of  the  Lord  to  all 
well  pleaiing.  Your  fpiritual  meais  are  deiigned  f -r 
your  nouriihnent,  ftrength  and  growth.  Therefore 
grow  in  grace.  O  believers,  if  you  would  lay  up  a 
treafure  of  glory  for  yourfelves  hereafter,  lay  up  a  trea- 
fure  of  grace  in  your  hearts  jufr.  now-,  iucreafe  faith, 
love,  heart  purity,  and  humility.  Whoever  is  rich  in 
grace  now,  will  be  rich  in  glory  hereafter  :  For  what 
is  grace  but  glory  b^gun,  and  what  is  glory  but  grace 
perfected  ?  Who  would  not  then  love  grace,  feeing  ic 
is  begun  glory,  and  a  certain  pledge  of  complete  glory. 

Direct.  XXiX.   Improve  the  talents   God  gives  you.  for 

his  fervke  and  glory,  Luke    xix.    13.      Remember  you 

were  not  made  for  yourfelves  only,  but  f<;r  the  fociety 

and  benefit  of  others  ?  therefore  employ  your  gifts  fub« 

w  % 


246  CHRISTIAN    DIRECTORY. 

fiances,  and  whatever  God  has  bellowed  for  the  good 
of  others  •,  teach  the  ignorant,  relieve  the  poor,  ftrength- 
en  the  weak,  comfort  thofe  that  are  caft  down,  tell  them 
your  experiences,  commend  Chrift  as  a  choice  matter 
and  lovely  faviour,  and  invite  them  to  come  tafle  and 
fee  that  hens  good ;  pity  thofe  who  are  Grangers  to  him, 
and  pray  fur  them.  Be  ufeful  to  others  while  you  live, 
which  will  make  your  memory  favoury  when  you  die*, 
many,  alas,  are  fo  unprofitable  in  their  lives,  that  when 
they  come  to  die,  neighbours  fcarce  think  their  lives 
worth  a  prayer,  or  their  death  worth  a  tear  ;  but  pub- 
lic fpirited  and  ufeful  perfons  are  much  lamented.  Let 
every  one  in  their  Marions  be  active  and  occupy  their 
talents  for  God.  Be  affured  the  more  you  do  for  God 
in  this  world,  the  more  God  will  do  for  you  in  the 
world  to  come.  If  the  faints  were  capable  of  grief  in 
heaven,  it  would  be  for  their  doing  fo  little  for  God  on 
earth. 

Direc~t.  XXX.  Let  all  believers  he  thankful  to  God  for 
his  diflinguifhing  favours  and  mercies  to  them,  Pfal.  cxvi.  8, 
12.  A  iife  of  praife  doth  highly  become  the  proofs  of 
God's  love  to  you.  Fall  down  humbly  before  God, 
and  afcribe  all  to  his  free  undeferved  grace  !  For  who 
is  it  that  maheth  thee  to  differ  from  another?  What  hafi 
thou,  but  what  thou  hafi  received  in  a  way  of  free  gift?  O 
wonder  at  his  free  love,  that  has  diftinguiihed  you  from 
others  !  has  done  that  for  you,  that  he  has  not  done 
for  thoufands,  for  myriads,  for  millions  !  nor  for  thofe 
who  fit  in  the  fame  aiTcmbly,  or  dwell  in  the  fame 
home  with  you  \  O  blefs  God  who  fent  his  dear  Son 
to  ranfem  you,  and  bring  you  out  of  prifon,  when  oth- 
ers are  left  in  bondage  !  Who  fent  his  Holy  Spirit  to 
open  your  eyes,  when  others  are  left  blind  ;  to  open 
your  ears,  when  others  are  left  deaf;  to  open  your 
hearts,  when  others  are  left  fhut ;  to  open  your  mouths 
to  praife  free  difringuifhing  love,  when  others  are  left 
dumb.  Employ  your  tongues  theft  to  commend  bis 
love,  and  fing  his  praife. 


CHRISTIAN    DIRECTORY.  247 

Direct.  XXXI.  Since  God  diflinguijljes  you  from  others 
in  his  mercies  to  you,  fee  that  you  difiinguiflj  yourfelves  from- 
othersy  in  your  fervice  to  himy  Matth  v.  47.  Are  you 
Chriftians  indeed  ?  you  are  under  ftronger  obligations 
to  live  and  act  for  Chrift  than  others  ::  Why  ?  you 
have  both  your  new  name  and  new  nature  from  Chrift, 
which  others  have  not  ;  you  are  more  nearly  related  to 
Chrift  than  others  ;  you  -«.*e  engaged  to  act  for  him,  by 
more  frequent  and  folemn  vows  than  othsrs  ;  you  have 
greater  mercies  beftowed  on  you  than  others  ;  others 
have  but  common  mercies,  but  you  have  covenant  mer- 
cies, mercies  that  accompany  falvation.  You  have  fpi- 
ritual  life,  within  you,  and  divine  influences,  which  oth- 
ers want ;  not  only  the  world,  but  Chrift  expects  more 
from  you  than  others  ;  all  which  are  powerful  engage- 
ments on  you  to  do  more  for  God  than  others.  You 
know  more  of  the  things  of  God  than  others  ;  you  talk 
more  of  them,  you  profefs  more,  you  promife  and  en- 
gage to  do  more  than  others,  and  he  may  juitly  expect 
more  from  you  than  others,  and  put  that  queftion  to 
you,  What  do  ye  for  me  more  than  others  P     Matth  v.  47. 

Q^eft.  Wherein  mould  believers  diftinguifh  them- 
felves  and  do- more  for  God  than  others  ?  Anf.  You 
fhould  be  witneffes  for  God,  and  teftify  againft  what  is 
dishonouring  to  him,  by  abftaining  from  all  known  fin, 
and  from  thofe  fins  which  are  common  and  fafhiona- 
ble,  and  little  thought  of  by  others.  By  reproving  tin 
in  others,  and  endeavouring  to  pluck  them  out  of  the 
fire.  By  keeping  up  family  religion  even  in  the  mid  ft  of 
bulinefs,  and  bamming  all  known  vice  from  your  dwel- 
lings, even  minced  oaths,  ram  uiing  of  God's  name,  idle 
walking  or  talking  on  the  Lord's  day,  backbitings,  evil 
wifhes,  revengeful  actions,  unneceilary  drinking  or  tip- 
pling, lottery  games,  and  paftimes  of  bad  report,  &c. 
Be  zealous  for  Sabbath  holinefs.  Be  meek  and  lowly 
in  your  carriage  ;  commend  Chrift  to  others  ;  fpeak 
for  the  honour  of  religion  before  thofe  who  difregard 
it ;  fhew  fpecial  regard  to  thofe  who  are  ftamped  with 
God's  image,,  though  mean  or  defpifed ,  be  ready  to 


24S  CHRISTIAN    DIRECTORY. 

forgive  wrongs,  and  render  good  for  evil ;  deal  honeil- 
ly  and  juftly  with  all  men,  be  fober  and  temperate  in 
eating,  drinking,  fleep, apparel,  &c.  Guard  againft  pride, 
paffion,  hafty  and  unguarded  words  ;  put  great  refpecl: 
upon  God's  word  and  ordinances  ;  be  concerned  for  the 
enlarging  of  Chrift's  kingdom  ;  never  venture  upon  any 
known  fin  for  the  fake  of  worldly  gain  :  make  con- 
fcience  of  relative  and  ftational  duties,  as  to  be  good 
hufbands,  good  wives,  good  parents,  good  children, 
good  matters,  good  fervants,  good  neighbours,  &c. 
In  fuch  things  as  thefe  you  are  to  do  more  for  God 
than  others. 

Direct.  XXXII.  Be  not  content  with  a  fair  profejfion  of 
religion,  or  with  a  form  ofgod/inefs,  and  a  name  to  live  among 
meny  lit.  i.  16.  2  Tim.  iii.  5.  But  endeavour  to  know 
and  feel  the  power  of  godlinefs  in  your  hearts,  and  to 
have  your  practice  in  all  refpects  correfponding  to  your 
profcffion.  If  your  practice  be  not  anfwerable  to  what 
you  profefs,  you  fin  againft  great  light,  you  difcredit 
religion,  and  tempt  men  to  think  it  ?.ll  hypocrify.  IF 
a  man  live  and  die  a  mere  profefTor,  it  had  been  better 
he  had  lived  and  died  a  mere  heathen. 

Direct.  XXXIII.  Keep  always  a  watch  on  the  dvcr  of 
your  lips,  Pfal.  cxli  3.  Seeing  the  tongue  hath  a  world 
of  iniquity  in  it,  Jam.  iii.  6.  keep  it  as  with  a  bridle,  as. 
Pfal.  xxxix.  1.  and  beg  the  Lord's  help  to  keep  it,  and 
that  he  himfelf  may  fet  a  watch  upon  your  mouths,  as 
the  Pfalmift  prays,  Pfal.  cxli.  as  knowing  that  no  watch- 
fulnefs  or  refolution  of  our  own  is  fufncient  for  the  go- 
verning of  our  tongues,  without  God's  fpeciai  grace, 
without  this  the  mod  watchful  watchman  watcheth  in 
vain.  Earneftly  feek,  for  Chrift's  fake,  God's  fpeciai 
grace  to  govern  this  unruly  member,  that  it  may  not 
be  fuffcred  to  utter  words  which  may  tend  to  the  dis- 
honour of  God,  or  to  the  hurt  of  men.  Study  to  gov- 
ern your  tongues  by  ufing  God's  name  with  reverence, 
fpeaking  always  what  is  truth  and  what  is  feafonable, 
ufefui,  and  edifying,  guarding  carefully  againft  lying, 
evil  fpeaking,  pafixoiute,  prcud,  and  felf- exalting  words. 


CHRISTIAN    DIRECTORY.  249 

and  againft  all  rafh  cenfures.  You  have  need  of  great 
caution  in  fpeaking,  and  to  take  heed  either  how  you 
commend  yourfelves,  or  condemn  others. 

Direct.  XXXIV.  Walk  carefully  and  contentedly  in  ev- 
ery condition,  Adls  viii.  3.9.  Phil.  iv.  11.  Such  a  walk 
as  this  doth  bring  credit  to  religion  and  the  fervice  of 
our  Redeemer-  What  though  a  believer  be  fed  with 
the  bread  and  water  of  affliction  the  moft  of  his  life, 
he  hath  other  bread  and  another  cup  to  fweeten  both  ^ 
"  the  forgiveneis  of  fin  is  a  reviving  cordial  in  every 
"  cafe."  Have  no  will  of  vour  own  diftinftfrom  God's 
will,  but  be  reiigned  to  God's  difpoilng  will  in  every 
thing,  and  let  God's  will  and  choice  be  always  yours. 
If  you  cannot  bring  your  condition  to  your  mind,  then 
you  muft  labour  to  bring  your  mind  to  you?  condition, 
believing  that  the  will  of  your  heavenly  Father  is  al- 
ways bell  for  you.  Still  remember  that  he  hath  engag- 
ed himfelf  to  be  with  you  in  all  frates  and  conditions, 
and  to  order  all  things  for  your  advantage  :  Be  fure 
then  he  cannot  deny  himfelf,  all  his  words  are  oaths 
for  their  certainty,  and  all  his  promifes  are  the  fure 
mercies  of  David.  Be  content  in  every  cafe  ;  for  fince 
Chrift  h  yours,  all  things  are  yours.  Well  then  let  your 
covenanted  Go:!  chufe  out  your  lot  for  you  ;  for  you  may 
truft  that  it  (hall  be  done  with  more  wifdom,  and  with 
more  affection,  than  you  can  chufe  for  yourfelf. 

Direct.  XXXV.  IF  you  would  manifeft  yourfelves 
to  be  truly  religious  both  before  God  and  man,  keep  at- 
ways  the  Jirjl  and  fecond  table  of the  law  joined  together ,  and 
make  confeience  of  bothy  Matth.  xxii.  37.  &c.  Love  both 
God  and  your  neighbour,  be  jufl  and  upright  in  all 
your  dealing  with  men,  acting  always  under  a  fenfe  of 
the  all- feeing  eye  of  your  heavenly  Father,  who  enjoins 
you  to  do  the  fame  to  others,  as  ye  would  have  them 
do  to  you.  Let  a  moral  man  try  his  religion  by  the 
duties  of  the  firft  table  of  the  law,  and  a  profeffor  his 
by  the  duties  of  the  fecond  table  of  the  law.  See  that 
you  love  God  above  all  things,  and  prefer  his  worfhip 


-50  CHRISTIAN    DIRECTORY. 

and  fervice  to  every  thing.     Love  God  for  himfelf,  and 
love  men  principally  for  what  is  godlike  in  them. 

Direct.  XXXVI.  Carefully  guard  againjl  apoflacy  and 
hackjliding  from  God  and  his  imys,  Heb.  x.  38,  39.  Be 
always  jealous  of  your  deceitful  and  treacherous  hearts^ 
knowing  that  they  are  bent  to  backfiiding.  A  holy 
fear  of  departing  from  God,  is  a  good  means  to  keep 
us  from  departing  from  God.  Therefore  endeavour  to 
preferve  always  a  watchful  and  tender  frame  of  heart, 
and  be  afraid  of  falling  away,  according  to  that  word, 
Heb.  iv.  1.  If  you  would  preferve  yourfelves  from  to- 
tal apoflacy,  rife  fpeedily  after  every  fall  by  found  re- 
pentance, and  recourfe  to  the  blood  of  Chrift.  Lie 
not  one  day  in  any  {In,  but  rife  out  of  the  puddle  im- 
mediately, and  go  to  the  cieanfing  fountain,  and  renew 
your  covenant  with  God,  and  beg  more  ftrength  and 
faith  to  derive  continual  fupplies  from  Chrifi:  your  head. 
Be  often  calling  your  fouls  to  account,  and  afking  your 
hearts  what  is  become  of  the  good  frames,  the  melting 
fenfe  of  fin,  the  hungering  deiires,  the  delightful  tafres, 
the  heavenly  longings,  the  warm  affections  to  Chrift, 
that  they  fometimes  had.  When  you  attain  to  thefe, 
or  to  any  of  them,  fee  that  you  commit  them  to  Chrift/s 
keeping,  faying  with  the  Pfilmift,  Lo.*\l,  be  furety  for 
thy  fervant  for  good.  LafUy  confider  the  dreadful  cafe 
of  an  apoftate  as  defcribed  by  our  Lord  and  his  apoftle, 
Matth.  xii.  43,  44.  2  Pet.  ii.  20,  21.  That  man's 
cafe  becomes  far  more  miferable  than  it  was  at  fir  ft. 
"What  a  fad  cafe  is  it  for  a.  foul  to  fall  back  into  hell, 
after  it  had  climbed  near  the  gates  of  heaven  ?  None 
fall  fo  deep  into  hell  as  thofe  who  fall  backward  into  it, 

Direct  XXXVII.  Be  watchful  againfl  all fin ,  and  par- 
ticularly your  darling  or  confitutional  fn,  the  fin  that  mofl 
eafily  befets  you,  Pfal.  xviii.  23.  Heb.  xii.  1.  Our  ad- 
versary the  devil  well  knows  this  fin,  and  on  what  fide 
we  may  be  attacked  with  the  greatefl:  fuccefs  5  and  to 
be  fure  he  will  bring  his  ftrongeft  temptations  thither, 
axid  employ  his  moft  fubtle  wiles  and  devices  that  way 


CHRISTIAN   DIRECTORY,  251 

to  enfnare  us.  It  were  happy  for  us  if  we  were  ftili 
watching  againft  him,  and  could  fay  with  die  apoftle, 
we  are  not  ignorant  of  his  devices.  You  are  like  wife  to 
watch  againft  all  fin  whatfoever,  fins  of  omiffion  as  well 
as  of  commiffion.  Grofs  outbreakings  make  confcience 
to  ftart  at  their  appearance,  but  it  is  not  fo  alarmed  with 
the  neglect  of  duties.  But  if  confcience  be  awakened, 
fins  of  omiffion  will  lie  heavy  as  well  as  fins  of  commit 
fion.  Some  eminent  Chriftians,  who  have  lived  the 
moft  circumfpect  lives,  when  they  come  to  die  and  re- 
flect upon  the  by^paft  time,  have  been  put  to  cry,  Lord, 
in  fpecial  forgive  my  fns  of  omiffion.  Venture  not  to  live 
in  any  frame,  courie,  or  practice,  that  you  would  not 
adventure  to  die  in,  feeing  you  know  not  but  your  next 
ftep  may  be  into  the  grave.  Guard  againft  all  thefe 
tins  and  evils  now  in  the  time  of  your  health,  that  may 
put  thorns  in  your  pillow  when  ficknefs  and  the  har- 
bingers of  death  approach,  fuch  as  mif  (pending  of  pre- 
cious time,  neglect  of  prayer  or  reading  of  the  fcrip- 
tures,  formality  and  lukewarmnefs  in  religion,  earthly 
mindednefs,  unthankfulnefs  for  mercies,  and  mifcarry- 
ing  after  them,  neglect  of  improving  Chrift,  quenching 
the  Spirit*  neglect  of  convictions,  breaking  of  vows, 
falling  from  your  firft  love,  returning  to  old  fins  you 
had  mourned  over,  finning  againft  light  and  after  af- 
flictions, &c. 

.Direct.  XXXV  HI.  Be  heartily  concerned  for  the  coming 
and  enlargement  of  Chrijts  kingdom  in  the  world,  Matth. 
vi.  10.  Pfal.  lxxii.  19.  Bewail  it  that  his  flock  is  fo 
little,  his  Subjects  fo  few,  when  Satan's  are  fo  numerous. 
Bewail  the  unfuccefsfulnefs  of  the  gofpel,  the  reftraint 
of  the  Spirit,  the  divifion  among  Chriftians,  and  the 
many  hindrances  of  the  progrefs  of  Chriftianity.  La- 
ment the  wrongs  and  difhonours  done  to  God  by  oth- 
ers, cry  and  wreftle  for  the  outpouring  of  the  Spirit, 
both  at  home  and  abroad  ;  pray  for  the  revival  of 
God's  work  in  thefe  lands,  amidft  thefe  declining  years  ; 
and  in  enquiring  after  public  news,  have  a  view  to  this, 
be  concerned  for  the  intereft  and  welfare  of  Chrift's 


252  CHRISTIAN    DIRECTORY. 

kingdom  through  the  world,  for  the  accomplifliment 
of  God's  promiies  concerning  the  deftruction  of  Aati- 
chrift,  Babylon's  downfai,  the  inbringing  of  the  Jews, 
and  the  fubduing  of  the  nations.  And  when  you  hear 
any  appearance  of  God's  riling  to  countenance  his  word, 
and  conquer  Tinners'  hearts  to  himfelf,  whether  at  home 
or  abroad,  rejoice  at  the  news,  reckon  them  good  ti- 
dings of  great  joy,  and  blefs  the  Lord  for  them  with 
all  your  hearts.  It  is  moft  pleating  and  acceptable  to 
God,  to  fee  his  people  heartily  concerned  for  the  prof- 
peri  ty  of  Jerufalerm 

Direct.  XXX IX.  Be  bufy  laying  up  ajlockfor  afick  bed 
or  death  bed}  when  all  the  comforts  of  life  will  be  tajlelefs  to 
you,  i  Tim.  xi.  19.  Lay  up  a  frock  of  faith  and  pa- 
tience, a  frock  of  evidences  of  divine  love,  and  of  your 
interefr  in  Chrifr ;  a  frock  of  divine  promifes,  and  ex- 
periences of  God's  loving  kindnefs,  which  may  be  fup- 
porting  to  you  in  the  day  of  fharp  trials.  When  mari- 
ners go  to  fea,  they  victual  the  fhip,  and  provide  for  a 
florm.  And  ought  not  we  to  forefee  the  frorms  of  af- 
fliction, of  ficknefs  and  death,  and  provide  and  lay  up 
for  them  ?  It  will  be  fad,  if,  when  the  bridegroom  is 
come,  we  have  our  oil  then  to  buy,  when  the  market  is 
over.  Now  is  the  time  for  providing  oil ;  now  is  the 
market  of  grace ;  now  is  the  acceptable  time -,  now  is 
the  day  of  falvation. 

Direct.  XL.  Be  looking  and  longing  for  the  eternal /upper 
of  tlje  Lamb,  Phil.  i.  23  Rev.  xix.  9.  Hungry  fouls 
who  taited  the  love  of  Jefus,  long  for  the  Lamb's  fup- 
per  below,  that  they  may  enjoy  communion  with  him 
here,  and  this  makes  them  cry,  When  fhall  the  oppor- 
tunity return  ?  When  fhall  I  come  and  appear  before 
God  ?  When  fhall  I  again  fee  his  power  and  glory  in 
the  fanctuary  ?  When  fhall  I  again  tafte  his  love  znd 
goodnefs  in  the  facrament  ?  and  vet  thefe  are  but  fmall 
foretaftes  of  the  Lamb's  fupper  above.  What  is  our 
drinking  of  the  fruit  of  the  vine  here,  to  our  drinking 
it  new  with  Chrift  in  his  Father's  kingdom  ?  There- 
fore look  out  and  long  for  the  time  when  the  day  ihall 


CHRISTIAN   DIRECTORY.  253 

break,  and  the  fliadows  flee  away,  and  the  marriage  of 
the  Lamb  fhall  be  triumphantly  folemnized,  and  com- 
pleted with  the  church  his  efpoufed  brider  whom  he  will 
then  Lead  into  the  king's  palace,  where  their  tranfient 
glances  fhall  be  changed  into  immediate  vifion,  and  their 
(hort  taftes  into  everlafting  feafting  and  fulnefs.  O 
bleffed  are  they  for  ever  who  are  called  to  the  marriage  /upper 
of  the  Lamb.  Thefe  are  the  true  fayings  of  God.  I 
believe,  Lord,  help  my  unbelief.     Ainen* 


SCRIPTURE  SONGfc 

FOR 

ZION'S  TRAVELLERS, 

IN 

THEIR  WAY  TO  HEAVEN. 


Isa.  xxxv.  10.   The  ransomed  of  the  Lord  shall  return,  and 

come  to  Zion  with  songs, 
Psal.  cxxxviii.  5.   They  shall  sing  in  the  ways  of  the  Lord, 


SONG  i. 

The  Primitive  Communicants. 

1  Christ's  friends  at  first  oft  broke  his  bread, 

inspired  with  love  divine.: 
They  drank  the  spirit  of  their  head, 
As  well's  the  sacred  wine. 

2  They  shewed  his  death  with  heart  and  soul 

And  feasted  in  his  love  ; 
His  blood  and  wounds  they  did  extol, 
And  sung  like  saints  above. 

3  Lord,  grant  us  part  of  that  love  flame, 

Which  in  their  hearts  abode  ; 
That  made  them  witness  for  the  Lamb, 
And  suffer  for  their  God. 

4  Warm  showers  from  heaven  send  down  on  us 

That  frozen  hearts  may  yield, 
And  turn  us  from  a  wilderness 

Into  a  fruitful  field. 
£  Thy  people,  Lord,  lament  for  thee, 

And  sore  thy  absence  mourn  ; 
They  long  thy  face  again  to  see. 

Till  gospel  feasts  return. 


SCRIPTURE    SONGS. 

§  Come  to  thy  table,  with  us  sit, 
Our  grudges  all  remove, 
Unite  our  hearts,  and  make  U3  fit 
To  keep  the  feast  of  love. 
7  Cause  streams  of  living  waters  flow 
In  channels  of  thy  grace  ; 
And  let  the  north  and  south  wind  blow 
Our  strait'nings  to  release. 
3  Thy  Spirit's  temple  make  our  hearts* 
And  with  us  still  abide  ; 
Make  his  convictions  pierce  like  darts, 
Let  us  no  more  backslide. 

9  Thy  hidings  are  a  bitter  cup, 

Like  fiow'rs  we  fade  and  mourn  ; 
We  droop,  we  grieve,  and  can't  look  up 
Till  thou  our  Sun  return. 

10  Lord,  charge  not  on  us  former  guilt, 

Let  aU  thine  anger  cease  ; 
Look  to  the  blood  on  Calv'ry  spilt, 
And  bid  us  go  in  peace. 

SONG  II. 

The  Holy  Spirit  Jits  us  for  the  Holy  Table, 

1  O  Father  of  our  dying  Lord, 

Hear  thy  Son's  speaking  blood* 
Fulfil  to  us  his  gracious  word, 
Send  down  the  heavenly  food. 

2  Thy  Spirit  grant,  for  which  he  pray'd, 

To  glorify  thy  Son  : 
Hifr  promised  influences  shed, 
That  wonders  may  be  done. 

3  Glad  we'll  his  death  commemorate, 

Aye  till  he  come  again  ; 
Bless  both  the  word  and  sacrament, 
Take  thy  great  pow'rand  reign. 

4  Christ's  table  now  stands  furnished, 

With  blessings  of  best  kinds  ; 
Pardon  and  peace  bought  with  his  blood, 
Choice  food  for  troubled  minds. 

5  Give  faith  to  feed  and  view  his  love, 

His  stripes  aod  wounds  e  ach  one, 


*4.Qut 


256  SCRIPTURE    SONGS. 

Hew  he  was  jeer'd  that's  fear'd  above, 
Blasphemed  and  spit  upon. 

6  In's  hands  and  feet  we  see  the  nails 

Piercing  his  tender  veins  ; 
For  us  each  wound  the  blushing  ground 
With  blood  infinite  stains. 

7  Black  clouds  for  us  o'erwhelm'd  his  soul. 

Sore  was  his  agony, 
When  he  cry9d9Jtfy  Go d,  my  God,  why 

Hast  thou  forsaken  me  ? 
3  Thy  matchless  love  we'll  praise  aloud, 

Our  souls  it  doth  constrain 
To  love  and  live  to  thee,  our  God, 

Who  for  our  sins  was  slain. 

9  May  I  no  more  to  prayer  be  dragg'd, 

To  serve  thSe  let  me  run  ; 
May  I  in  duties  keep  my  course, 
Like  to  the  rising  sun. 

10  Unto  the  Lamb  that  once  was  slain, 

Be  praise  and  glory  given, 
By  all  that  dwell  upon  the  earth, 
And  all  the  hosts  of  heaven. 

SONG  III. 

Christ's  Sacrifice  the  only  foundation  of  our  Trust* 

1  So  great's  the  g:<ilt  of  fallen  men, 

None  could  his  pardon  buy  ; 
"Great  must  it  be,  when  God  himself 
Must  for  his  creature  die  ! 

2  Slain  beasts  for  sin  could  not  atone, 

Such  off'nngs  all  were  vain, 
Had  not  the  Father  given  his  Son 
For  sinners  to  be  slain. 

3  Had  the  whole  church  been  offer'd  up> 

As  one  burnt  sacrifice, 
Our  smallest  debt  this  could  not  pay, 
Creatures  could  not  suffice. 

4  But  mercy  in  this  hopeless  case 

A  sacrifice  prepares, 
A  Lamb  of  all  sufficient  worth, 
Which  dissipates  our  fears. 


SCRIPTURE    SONGS.  25T 

5  This  sacrifice  more  precious 
Than  ail  created  things, 
To  U3  eternal  happiness 
Jn  soul  and  body  brings. 
£  "This  is  the  sure  foundation  stone, 
Which  God  in  Zion  lays, 
For  men  to  build  their  hopes  upon, 
He's  blest  that  on  him  stays. 
7  Tho'  earth's  foundations  be  removed, 
This  rock  still  standeth  fast, 
By  storms  unmov'd  on  this  alone 
My  anchor  I  will  cast, 
ft  The  Lamb,  our  rock,  for  us  did  die. 
For  us  rose  from  the  dead, 
For  us  he  did  ascend  on  high, 
For  us  his  blood  doth  plead. 

9  0  bleeding  Lamb,  shew  me  my  name 

Writ  in  thy  book  of  life, 
Then  1  will  long  to  be  with  thee, 
Out  of  this  land  of  strife. 

10  To  worship  with  the  heavenly  host, 

Jehovah  one  in  three, 
The  Father,  Son,  and  Holy  Ghost, 
To  all  eternity. 

SONG  IV. 

The  Distressed  Soul  looking  to  the  Lame  for  pii]' 

V  Come  see  my  case,  O  bleeding  Lamb, 
In  mercy  take  me  as  I  am, 
Quite  naked,  and  put  clothing  on 
A  stranger,  and  make  mo  a  son. 

2  Burden'd  with  guilt,  and  give  me  ease, 
A  bond  man.  and  my  soul  release, 

All  vile,  not  fit  to  join  thy  saints ; 
A  creature  all  made  up  of  wants, 

3  By  nature  I  have  nothing  good, 

All  must  be  bought  me  by  thy  blood  ; 
But  since  thy  wounds  are  openM  wide, 
I'll  hope  in  Jesus  crucify'd. 

4  Thy  blood  men's  sorest  plagues  doth  cure, 
Thy  wounds  their  backward  hearts  alhre, 

x  2 


258  SCRIPTURE    SONGS. 

Thy  blood  strange  changes  works  in  men, 
For  wondrous  works  the  Lamb  was  slain  ! 

5  Thy  Bible  doth  thy  pity  shew. 

I  rest  on  thy  words  sweet  and  true, 

•'  Souls,  come  to  me,  and  no  more  doubt, 

•*  For  hirn  that  comes  I'll  not  cast  out." 

6  Renew  my  soul,  plant  grace  this  day, 
Give  me  a  heart  to  mourn  and  pray, 
O  kill  in  me  this  rebel  sin, 
Restore  thy  image  me  within. 

7  For  these  things  I  unto  thee  come, 
Cast  me  not  out,  since  there  is  room  ; 
Make  good  thy  words,  and  hear  my  cries, 
For  on  thy  truth  my  soul  relies. 

8  O  dearest  Lamb,  didst  thou  not  bleed, 
To  purchase  every  thing  we  need  ? 
Doth  not  thy  blood  still  run  to  heal 
Distressed  souls,  their  plagues  who  feel  \ 

9  We  feel  our  sores,  Lord,  heal  us  soon, 
And  in  us  let  thy  will  be  done  : 
Praise  Father,  Son,  and  Holy  Ghost, 
One  God  in  Christ,  that  saves  the  lost* 

SONG  V. 

A  call  to  wonder  ai  Christ's  Sufferings  fro:n  love  to 

1  Behold  Christ  in  a  bloody  sweat, 

Which  all  his  garment  stains, 
See  four  wide  wounds  in's  hands  and  feet, 
When  big  nails  pierc'd  his  veins  ! 

2  Behold  his  soul  oppressed  sore, 

And  in  the  greatest  pain  1 
How  heavy  was  the  wrath  he  bore, 
Of  which   he  did  complain  ? 

3  Yet,  Lord,  wi  tilst  our  sins  fill'd  to  thee 

Tiiis  hitter  wrathful  cup, 
A  blessed  feast  thou  inad'st,  that  we 

Might  at  thy  table  sup  ! 
X  O  friend  of  Christ,  draw  near  his  throne 

To  him  thank-oflPrings  bring, 
F?or  in  his  temple  ev'ry  one 

SHoutcl  of  his  glory  sing. 


SCRIPTURE    SONGS,  25§ 

5  Let  men  him  love,  and  sin  abhor, 

Which  caus'd  him  grief  and  pain, 
Let  all  the  angels  still  adore 
The  Lamb  for  sinners  slain  ! 

6  With  warm  affection  let  us  bless 

Our  great  High  Priest  above, 
And  every  day  admire  and  praise 
The  wonders  of  his  love  1 

7  From  love  he  left  his  throne  on  high, 

Lodg'd  in  a  virgin's  womb  ! 
Love  brought  him  to  the  cross  to  die, 
Love  laid  him  in  a  tomb ! 

8  Love  rais'd  him  up,  and  took  him  back, 

To  heaven  to  make  us  room  ! 
From  thence  return  he'll  for  our  sake, 
In  love  to  bring  us  home  ! 

9  From  love  he  wearies  not  to  plead, 

And  shew  his  bleeding  hands, 
Since  he  hath  justice  satisfv'd, 
Our  freedom  he  demands. 

10  Thy  blood  hath  done  all  things  for  me, 

I'll  glory  in  thy  cross  ; 
My  best  things  I'll  give  up  for  thee, 
I  count  them  all  but  loss. 

SONG  VL 

From  2  Sam.  xxiii.  3 — 7.  Being  a  Prophecy  of  Christ? 
and  King  David's  Swan  Song  in  views  of  death* 

1  A  Ruler  just  o'er  men  shall  rise, 

In  God's  fear  rule  shall  he, 
As  morning  light  springs  from  the  skies, 
So  welcome  shall  he  be. 

2  Like  rising  sun  he  scatters  all 

The  black  shades  of  the  night, 
No  clouds  ihis  morning  darken  shall, 

Refreshing  is  its  light. 
.3  He  shall  the  frozen  earth  solace, 

Like  sunshine  after  rain, 
Whose  warming  beams  revive  the  grass, 

And  make  all  spring  again. 


260  SCRIPTURE    SONG8_ 

4  I'm  griev'd,  all  prove  not  good  and  just, 

Who  from  my  loins  do  spring  ; 
Bot  glad  to  see  he  springs  from  me, 
That's  Zion's  blessed  King  ; 

5  A  King  that  saves  us  from  our  foes, 

In  hearts  rules  by  his  might ; 
With  his  just  laws  let  all  men  close, 
Obey  him,  'tis  his  right. 

6  Although  my  house  be  not  with  God 

Such  as  it  ought  to  be, 
Yet  he  hath  through  Messias'  blood 
A  cov'nant  made  with  me  : 

7  A  covenant  which  life  doth  bring, 

And  evermore  endure, 
Well  ordered  in  every  thing, 
With  promises  most  sure. 

8  My  heart's  desire  is  towards  it, 

'Tis  my  salvation, 
Although  he  doth  not  come  as  yet, 
For  to  redress  what's  wrong. 

9  But  Belial's  sons,  who  are  his  foes, 

God  smite  them  will  in  ire, 
He'll  them  consume  who  him  oppose, 
Like  thorns  burnt  up  with  fire. 

SONG  VII. 

The  Saint's '-Triumph  over  death,  from  Job  xix.  25.  &c. 
Got.  xv.  43,  53.  Phil,  iii,  21.  Ezek.  xvi.  14. 

1  Though  on  me  heavy  trials  come, 
And  death's  stroke  on  me  fall, 
My  faith  and  hope  shall  not  succumb, 
But  triumph  j'er  them  all. 
21  know  that  my  Redeemer  lives, 
Who  pleads  my  cause  with  God, 
To  save  each  soul  that  him  believes 
He  comes  to  shed  his  blood. 
3  Then  for  a  while  he'll  go  away, 
But  will  return  again, 
And  on  the  earth,  at  latter  day. 
Stand  with  a  glorious  train. 


SCRiPTURE    SONGS.  261 

4  Though  in  the  grave  my  body  fall, 
And  worms  do  it  consume, 
Ev'n  skin  and  flesh,  blood,  bones,  and  all^ 
Yet  death  I'll  overcome. 
&  My  Lord  will  raise  me  from  the  dust, 
Hell  clothe  my  bones  with  flesh, 
I'll  see  my  God  whom  now  I  trust, 
Which  will  my  soul  refresh. 

6  That  flesh  which  all  consumed  was-, 

The  very  same  shall  rise  ; 
Yea,  I  will  see  Christ's  lovely  face, 
With  these  cny  very  eyes. 

7  Though  for  a  time  my  dust  be  loath'd 

Most  beautiful  I'll  be, 
My  mortal  body  shall  be  cloth'd 

With  immortality. 
3  Like  Christ's  own  body  will  I  shine, 

With  raiment  white  as  light, 
His  comeliness  is  ever  mine  ; 

This  every  saint  makes  bright. 

SONG  VIIL 

Christ's  Eternal  Love  to  mankind  /  From  Prov.  viiL 
27,  to  the  end. 

1  When  the  creation  was  begun 

By  God's  almighty  hand, 
Then  I,  his  own  eternal  Son, 
Concurr'd  in  the  command. 

2  I  joined  in  his  counsels  wise, 

Lost  mankind  to  redeem  : 
1  was  my  Father's  chief  delight, 
And  I  rejoic'd  in  him. 

3  And  in  the  earth  when  it  for  man 

Was  fram'd  with  divine  art. 
With  pleasure  I  foresaw  the  Church, 
Its  habitable  part. 

4  Before  the  light  was  made  to  shine,. 

My  heart  was  set  on  man  ; 
My  thoughts,  from  all  eternity, 
On  his  salvation  ran, 


262  SCRIPTURE    SONGSi* 

5  The  foresight  of  man's  misery, 

Made  me  engage  for  them, 
To  be  their  help  ;  for  my  delights 
Were  with  the  sons  of  men. 

6  O  children,  then  to  me  give  ear; 

They're  blest  my  ways  that  chuse  $ 
Be  wise,  and  my  instruction  hear, 
They're  fools  who  it  refuse. 

7  Blest  is  the  man  that  hears  my  word, 

And  doth  attend  my  gates, 
Who  watchfully  looks  for  the  Lord> 
And  at  his  door-posts  waits. 

3  Blest  is  the  man  that  findeth  me, 

With  me  he'll  live  above, 
And  have,  through  all  eternity, 
God's  iavour  and  his  love. 
9  But  his  own  soul  he  doth  injure 
Who  slights  my  offers  free  ; 
And  those  who  hate  my  precepts  pure, 
Court  death  eternally. 

SONG  IX. 

From  Solomon's  Song>  chap.  i.   Being  a  dialogue  bdwixi 
Christ  and  his  Spouse. 

Spouse. 
J  Like  sweetest  ointment  smells  thy  name, 
Dear  Jesus,  unto  me, 
Hence  virgin  souls  send  out  a  flame 
Of  holy  love  to  thee. 
&  O  draw  me,  and  we'll  run  to  thee; 
Blest  King,  thoai;  didst  me  bring 
Into  thy  chambers,  hence  will  we 
In  thee  rejoice  and  sing. 
S  More  than  the  taste  of  richest  wine, 
Thy  love  think  on  we  will  ; 
Most  costly  was  thy  love  design  ; 
The  upright  love  thee  still. 

4  Tell  me,  good  shepherd,  whom  I  love. 

Where  thy  dear  sheep  are  fed  ; 
Shew  m*  the  paths  wherein  they  move^ 
And  where  they  find  a  shade. 


SCRIPTURE    30NOS. 

5  Leave  me  not  in  a  wand'ring  course, 

Like  those  who  lose  their  way; 
With  flocks  of  thy  competitors 
Let  me  not  go  astray. 

Christ. 

6  Art  thou  bewtider'd,  my  fair  one> 

And  canst  not  find  thy  rest? 
Come  follow  my  direction, 
I'll  shew  thee  what  is  best. 

7  In  footsteps  of  my  flock  go  on, 

The  shepherd?s  tents  keep  nigh  ; 
Thy  kids  and  young  ones  bring  along, 
So  shall  thou  meet  with  me. 
Spouse. 
$  While  at  the  table  sits  the  King, 
My  spikenard  smelleth  sweet, 
My  graces  languishing  do  spring, 
With  this  sun's  quickening  heat, 
9  Dear  Jesus  as  a  bunch  of  myrrh, 
Shall  in  my  bosom  lie  ; 
To  lodge  with  me  he'll  not  demur, 
While  nightly  shades  do  stay. 

SONG  X. 

From  Song  ii.  J,  to  0 

Christ. 
;i    I  am  the  Rose  of  Sharon's  field, 
The  Lilly  of  the  Vale  ; 
I  sweetness  and  delight  do  yield, 
When  earthly  glories  fail. 

2  As  lillies  shine  amidst  the  thorns, 

So  doth  my  love  the  bride  ; 
The  daughters  want  what  her  adorns? 
Though  they  live  by  her  side. 
Spouse. 

3  As  th*  appU  tree  doth  far  excel 

The  forest's  barren  .growth, 
So  my  love  outshines  mortals  all, 
Though  in  their  blooming  youth. 

4  Under  his  shade  with  great  delightj 

i  sat  down  for  to, rest,: 


268 


264  SGRIPTURE    SONGJ? . 

I  found  solace,  his  heavenly  fruit 
Was  sweet  unto  my  taste. 

5  He  brought  me  to  his  house  of  wine^ 

My  faintings  to  allay, 
The  banners  of  his  love  divine 
O'er  me  he  did  display, 

6  Bring  strengthening  flaggons  unto  me, 

With  cordials  from  above  ; 
Fetch  me  sweet  apples  from  the  tree5 
For  I  am  sick  of  love. 

7  When  thus  my  fainting  soul  did  cry 

For  grace  me  to  uphold, 
My  tender  hearted  Lord  drew  nigh, 
His  arms  me  did  infold. 

8  All  things  without  me  and  within, 

I  charge  to  stand  in  awe, 
To  wake  or  grieve  my  love  with  sins 
Lest  from  me  he  withdraw. 

9  Though  griev'd,  he  doth  return  to  me5 

For  lo  !  his  voice  1  hear, 
O'er  hills  of  guilt  him  leap  I  see, 
My  mourning  soul  to  cheer. 
10  He  hastes  to  me  like  hart  or  roe, 
Our  dark  walls  he  makes  light : 
Through  lattices  himseif  dolh  shew, 
With  comeliness  most  bright. 

SONG  XI. 

From  Song  ii.  10.  to  the  end, 

Christ. 

1  Rise  up,  said  Christ,  my  fairest  one, 

Come  thou  away  to  me  ; 
The  winter  storms  of  wrath  are  gone, 
I  bore  them  all  for  thee. 

2  From  barren  grounds  the .  flow'rs  do  springs 

Men  hear  the  turtle's  voice, 
The  drooping  birds  begin  to  sing, 
And  sad  hearts  to  rejoice. 

3  Young  figs  and  grapes  do  now  appear, 

And  yield  a  sweet  perfume  ; 


SCRIPTURE    SONGS.  266 

The  heavenly  vine  faint  hearts  doth  cheer, 
Rise  up,  my  love,  and  come. 

4  My  dove  tbat  iodgest  in  the  rock* 

In  clefts  of  my  dead  wounds, 
And  dost  to  me  in  secret  look, 
When  in  thee  grief  abounds  : 

5  Lift  up  thy  face  and  voice  to  me, 

These  please  mine  eye  and  ear ; 
Thy  graces  all  1  love  to  see, 
Thy  voice  and  pray'r  to  hear. 

6  Take  us  the  foxes,  whose  designs 

Are  vineyards  to  annoy, 
The  little  foxes,  which  the  vines 
And  tender  grapes  destroy. 
.    Spouse. 
"7  My  love  is  mine,  my  soul's  delight, 
And  I  am  also  his  ; 
Among  his  saints,  those  lillies  white, 
His  place  of  feeding  is  : 
8  There  he  abides,  till  break  of  day, 
When  shadows  all  shall  flee  ; 
Till  then,  come  like  a  hart  or  roe, 
O'er  Bether  hills  to  me. 

SONG  XII, 

From  Song  iii.  1,  2,  3,  4,  5,  H. 

1   All's  dark  when  Jesus  hides  his  face, 
Night  shades  fall  me  upon  ; 
Desertion  is  a  weary  case, 
When  Christ  my  love  is  gone. 
■2  I  on  my  bed  my  loss  did  mind, 
I  sought  him  thus  alone  : 
My  drowsy  search  did  not  him  find, 
Vain  was  my  slothful  moan. 
•3  I'll  rise  and  round  ihe  city  go, 

Through  streets,  broad  ways  and  lanes  , 
This  way  I  sought  my  love,  but  lo ! 

Successless  were  my  pains. 
The  city  watchmen  found  me  out, 

Their  doctrine  touch'd  my  case  : 
Ah  where's  he  ?  Can  ye  solve  my  doubt--? 
None  of  them  bright  me  ease. 
Y 


266  SCRlPTUTtE    SONGS. 

5  When  means  and  duties  proved  so  weak. 

Beyond  them  all  I  past  : 
When  1  some  steps  from  them  did  make.. 
I  found  my  love  at  last 

6  I  him  embrac'd  and  held  him  fast. 

Till  once  1  got  him  brought 
Into  my  mother's  dwellings  waste. 
To  strengthen  what  he  wrought. 

7  Since  he's  come  in,  I  do  you  charge. 

Who  Salem's  daughters  are, 
By  roes  and  hinds  which  run  atlarge^ 

Our  joys  you  do  not  mar. 
<>  Let  sin  or  earth  no  motion  make, 

For  to  disturb  his  rest  : 
Let  none  presume  my  love  to  wake, 

Until  it  please  him  best. 

9  0,Zion's  daughters,  all  go  forth, 

Behold  King  Solomon, 
Ev'n  Christ  our  King,  of  higher  worth, 
Wearing  his  glorious  crown. 

10  Wherewith  his  mother  crown'd  his  head, 

On  his  espousal  day, 
That  day  on  which  his  heart  was  glad, 
Him  love  and  praise  for  aye. 

SONG  XIIL 

From  Song  iv.  7,  8,  9,  10.  11,  12,  16 

Christ. 

1  Thou  art  all  fair  when  in  thy  dress, 

My  love,  thouVt  fair  to  me  ; 
When  clothed  with  my  righteousness, 
No  spot  is  seen  on  thee. 

2  My  spouse  come  off  from  Lebanon, 

And  mounts  of  vanity  : 
Let  all  the  world's  deceit  alone, 
And  come  alongst  with  me. 

3  By  faith  look  from  Amana's  top, 

Shenir  and  Hermon  fair; 
From  dens  of  prey,  behold  with  hope 
'  The  land  beyond  compare. 

4  My  Spouse,  thou  dost  my  love  enhance. 

And  drawest  my  heart  to  thee, 


SCRIPTURE    SONGS.  2G7 

With  thy  neck  chains,  and  with  a  glance 
Gf  thy  believing  eye. 

5  Thy  love  to  me  more  grateful  is 

Than  wine  of  any  kind  ; 
Thy  graces  more  than  fragrant  spice 
Acceptance  with  me  find. 

6  Thy  lips  drop  sweet  ;  and  from  thy  tongue 

Do  milk  and  honey  flow  : 
Thy  garments  smell  as  Lebanon, 
Which  on  thee  I  bestow. 

7  A  garden  fair,  inclos'd  by  grace, 

My  spouse  thou  art  to  me, 
I  chus'd  thee  from  the  wilderness, 
With  fine  spring?  furnis.h'ri  lh£e~< 
Sroust:. 

8  If  I  thy  garden  be,  G  Lord, 

Cause  heaveo's  wind  awake, 
Sweet  quickening  gales  to  me  afford, 
My  graces  lively  make. 

9  Sharp  northern  blasts  send  to  convince, 

And  cause  the  south  winds  blow  ; 
With  breathings  warm  assist  my  mints, 

And  make  thy  spices  flow. 
10' Then  let  my  love  his  presence  sweet 

Unto  his  garden  grant. 
That  he  may  eat  his  pleasant  fruit3 

Which  he  himself  did  plant. 

SONG  XIV. 

From  Song  v.   1,  2,  3,  4> 
Christ. 

1   My  Spouse,  to  answer  thee  I'm  come 
Into  my  garden  fair  ; 
My  myrrh  and  spice  of  sweet  perfume, 
With  pleasure  I  do  share 
%  On  honey,  wine,  and  milk  I  feast  ; 
All  friends  come  eat  with  me, 
And  drink  my  wine  of  heavenly  taste, 
Yea,  drink  abundantly. 


268  SCRIPTURE    SONGS, 

Spouse. 

3  While  Christ  invites,  my  sloth  prevails. 

Yet  something-  wakes  in  me, 
To  hearken  to  Christ's  knocks  and  calls. 
His  voice  speaks  pressingly. 

Christ. 

4  Open  to  me,  my  Father's  child  ;', 

Open  to  me,  my  love  ; 

Open  to  me,  my  undehTd  ; 

Open  to  me,  my  dove. 

5  From  love  I'm  standing  at  thy  door* 

Thy  heart  cast  open  soon  ; 
A  midnight  show'r  of  wrath  I  bore. 
To  save  thee  when  undone. 

Spouse. 

6  I  am  undress'd,  and  rest  in  sweet,. 

From  bed  I  cannot  rise  ; 
How  shall  I  now  defile  my  feet  ? 
Thus  sloth  did  me  entice. 

7  By  the  key  hole,  my  well  belov'd 

His  hand  of  pow'r  put  in, 
So  that  my  bowels  all  were  mov'd, 

For  being  ungrate  to  him. 
3  When  I  rous'd  up,  obey'd  his  knock. 

My  hands  dropt  pieasantty 
With  oil  of  myrrh,  left  on  the  lock? 

Which  made  the  bolt  to  fly. 

9  To  my  belov'd  I  open'd  fast, 

Who,  to  my  grief  was  gone  : 
I  fainted,  when  his  speeches  past 
1  mournfully  thought  on. 

10  I  sought  him  then  with  carefulness, 

But  found  he  could  not  be  ; 
1  call'd  on  him  in  this  distress^ 
He  did  not  answer  me. 

11  The  watchmen  who  do  go  their  rounds. 

And  keep  the  city  wall, 
AbusVl  me,  and  did  give  me  wounds, 
And  tore  away  my  veil. 


SCRIPTURE    SONGS.  269 

SONG  XV. 

A  Dialogue  betwixt  the  Spouse  and  Daughters  of  Je- 
rusalem, from  Song  v.  8.  to  the  end. 

Sp'ouse. 

1  O  Salem's  race  if  you  him  find, 

I  charge  you  tell  my  case  ; 
Pm  sick  of  love,  sore  pain'd  in  mind, 
He  only  can  me  ease. 

Daughters. 

2  O  fairest  one,  we  fain  would  know 

The  object  of  thy  love  ; 
What  charms  he  hath,  that  thou  dost  so; 
Praise  him  all  men  above. 
Spouse. 

3  My  love  is  white  and  ruddy  too, 

The  chief  of  thousands  ten  ; 
His  innocence  and  sufferings  do 
Him  beautify  to  men. 

4  His  blessed  head  doth  far  excel 

The  gold  that  is  most  tine, 
His  locks  are  black  and  curled  well, 
They  raven  like  do  shine. 

5  His  eyes  are  like  the  eyes  of  doves, 

When  they  in  flocks  are  met 
Near  water  streams,  which  they  do  love^ 
Milk  wash'd  and  fitly  set. 

6  His  cheeks  are  like  unto  the  flow'rs, 

And  beds  where  spices  grow  ; 
His  lips  like  lillies  are,  from  whence 

Sweet  smelling  myrrh  doth  flow. 
7-  As  rings  of  gold  with  beryl  set, 

So  doth  his  hands  appear  ; 
His  belly  bright  as  ivory 

O'erlaid  with  sapphires  clear. 
3   His  legs  like  marble  pillars  are, 

Which  on  gold  sockets  went  ; 
Like  Lebanon  his  face  is  fair, 

As  cedars  excellent. 

7  His  mouth  that  makes  sweet  promises-, 

To  every  saint  is  sweet  •: 

y       O  ,. 


270  SCRIPTURE    SONGS* 

Yea  he  all  over  lovely  is, 

View  him  from  head  to  feet 
10  O  daughters  of  Jerusalem, 

This  is  my  love  and  friend, 
For  whom  none  can  devise  a  name, 

Or  proper  emblems  find. 

SONG  XVI. 

The  Dialogue  continued.     Song,  chap.  vL 

Daughters. 
1  O  fairest  bride,  we  fain  would  know, 
Where's  thy  beloved  gone  ? 
Tell  us  that  with  thee  we  may  go\ 
To  seek  this  matchless  one. 
Spouse. 
%  My  love  is  gone  to  heav'n  above, 
Yet  doth  he  condescend 
To  come  into  his  garden  here. 
And  beds  of  spice  attend. 

3  In  meetings  of  his  saints  he's  found, 

Those  gardens  of  delight, 
He's  there  to  bring  them  rich  supplier 
And  gather  lillies  white. 

4  To  my  beloved  1  belong, 

And  my  belord  to  me  ; 
To  feed  among  the  liliy  flowers 
Great  pleasure  taketh  he. 
Christ. 

5  O  who  is  she  that  looketh  forth, 

Like  to  the  morning  light, 
When  it  darts  out  to  chase  away 

The  darkness  of  the  night  ? 
€  Fair  as  the  moon?  clear  as  the  sunK 

With  dazzling  beams  array'd  ; 
Yet  like  an  army  terrible, 

With  banners  all  display'd. 
7  She  comes  up  from  the  wilderness. 

She  walk?  and  always  leans 
On  her  beloved  ;   for  her  heart 

Frcv?.  all  things  else  ^he  wear?? 


SCRIPTURE    S0NG9.  271 

SONG  XVII. 

Christ's  Silverings  for  us.     From  Isa.  liii. 

2  Who  hath  believ'd  the  faithful  word 
Which  we  to  men  declare  ? 
Who  feels  the  arm  of  God  the  Lord, 
Displayed  and  made  bare  ? 

2  Messiah,  like  a  weak  plant  grows, 

A  root  from  ground  that's  dry  ; 
No  outward  beauty  he  assumes, 
To  draw  the  carnal  eye  : 

3  Rejected  and  despis'd  is  he, 

Through  sinners'  unbelief; 
A  man  of  sorrows  all  his  days, 
And  well  acquaint  with  grief. 

4  We  hid  our  faces  when  be  came 

To  take  our  wrathful  lot, 
Despis'd  he  was  and  put  to  shame. 
And  we  esteem'd  him  not. 

5  Of  griefs  and  sorrows  all  his  time 

For  us  he  bore  the  load, 
But  ah,  we  judg'd  that  for  his  crime, 
He  smitten  was  of  God. 
8  But  he  for  our  transgressions 
Was  wounded  and  abus'd, 
His  soul  for  our  iniquities 
Most  grievously  was  bruis'd. 
7  On  him  was  laid  our  chastisement, 
By  which  our  peace  he  seal'd  ; 
Sharp  body  stripes  he  underwent, 
Whereby  our  wounds  were  heal'd* 
3  All  we  like  sheep  from  God  have  stray'd, 
And  did  our  own  ways  chuse, 
And  these  our  sins  God  on  him  laid, 
Which  love  would  not  refuse. 
3  Oppress'd  and  wrong'd  our  Surety  stood,, 
Accused  of  untruth, 
To  slaughter  went  he  as  a  lamb, 
And  open'd  not  his  mouth. 
10  Before  the  shearers,  like  a  sheep. 
He  dumb  and  silent  lies, 


272  SCRIPTURE    SONGS. 

He  meekly  goes  through  waters  deep 

Without  repining  cries. 
11  His  soul  in  trav'ling  anguish  lies, 

His  pains  were  multiply'd, 
But  when  the  blessed  fruit  he  sees, 

He  is  well  satisfy'd. 

SONG  XVIII. 

j3  Thanksgiving  for  Redeeming  Love.     From  Ron}. 
v.  and  Heb.  xiii. 

1  WheD  we  were  destitute  of  strength, 

Ourselves  to  help  and  save. 
For  the  ungodly  Christ  at  length 
His  life  a  ransom  gave. 

2  Scarce  any  for  a  righteous  man 

His  life  will  dare  to  stake, 
And  for  a  good  man  it  were  much 
Such  an  exchange  to  make  : 

3  But  God  his  matchless  love  commends, 

When  his  most  glorious  Son 
Dy'd  for  us  while  unrighteous, 
Vile  sinners  and  undone. 

4  Since  by  his  blood  Christ  us  from  sin 

Doth  justify  and  free. 
Then  surely  from  the  wrath  to  come 
We  ever  safe  shall  be. 

5  If  Christ  for  enemies  to  God 

Did  die,  to  end  the  strife, 
Much  more  when  reconciled  thus, 
He'll  save  us  by  his  life. 

6  Yea,  more  than  so,  we  joy  in  God, 

Through  Jesus  Christ  our  Lord  : 
The  great  atonement  we  receive, 
And  so  obey  his  word. 

7  Now  he  that's  Lord  of  quick  and  dead, 

The  God  of  love  and  peace, 
That  from  the  grave  brought  Christ  our  head. 
And  him  to  life  did  raise  ; 

8  Who,  as  the  shepherd  great  and  good. 

His  life  for  us  did  grant, 


SCRIPTURE    SONGS.  2?3- 

And  dicT  establish,  with  his  blood, 

Th'  eternal  covenant, 
9  May  he  in  us  his  work  fulfil, 

Till  he  us  perfect  make, 
Still  strengthening  us  to  do  his  will, 

For  our  Redeemer's  sake. 
tO  And  work  in  us  what,  his  word  says, 

Is  pleasing  him  before, 
Through  Jesus  Christ,  to  whom  be  praise 

And  glory  evermore. 

SONG  XIX. 

Matchless  Love  in  the  Gift  of  Christ  '"i 
From  John  iii.  14 — 17. 

i  O  wond'rous  divine  love  to  men  ! 
When  wrath  'gainst  us  did  swell,. 
God  took  our  nature,  bore  our  guilt, 
To  save  our  souls  from. hell. 

2  As  Moses,  in  the  wilderness, 

Did  lift  high  on  a  pole, 
A  brazen  serpent,  for  stung  men 
To  view  and  be  made  whole  : 

3  So  Jesus  Christ,  the  antitype, 

Was  lifted  up  on  high 
Upon  the  cross,  that  wounded  souls 
Might  look  and  healed  be. 

4  And  there,  he  says,  whoe'er  believes 

In  him  unfeignedly, 
Shall  never  perish  in  their  sins, 
But  live  eternally. 

5  God  lov'd  the  world,  so  as  to  give 

His  Son  to  dwell  in  clay, 
And  die,  that  all  who  in  him  trust 
Might  live  with  God  for  aye. 

6  Good  news  !  that  Christ  there  twice  declares,. 

All  who  in  him  believe 
Are  safe  from  hell,  and  ever  shall 
With  God  in  heaven  live  ; 

7  And  that  his  Son  God  did  not  send 

A  lost  world  to  condemn, 


274  SCRIPTURE    SONGS. 

But  by  his  blood  he  did  intend 
To  save  condemned  men. 

8  Believers  all  with  Christ  shall  live, 

And  ne'er  condemned  be, 
The  broken  law  he  satisfy'd, 
Them  for  to  justify. 

9  But  vengeance  just  forever  lies 

On  all  the  rebel  race, 
Who  God's  eternal  Son  despise, 
And  scorn  his  offer'd  grace. 

10  Obey  Christ's  call,  who  saves  the  lost  £ 

Serve  God  that's  One-in-Three  ; 
To  Father,  Son,  and  Holy  Ghost, 
Gi7e  praise  eternally. 

SONG  XX. 

God's  Love  in  Christ  unalterable  : 
From  Rom.  viii.  31— -to  the  end. 

J  God's  love  in  Christ  transcends  our  thoughts, 
In  saving  men  from  woe  ; 
If  God's  for  us,  and  stands  our  friend, 
Who  then  can  be. our  foe  ! 

2  Since  God  for  us  spar'd  not  his  Son, 

But  gave  him  up  to  die, 
His  lesser  gifts  he'll  not  refuse, 
Nor  ought  that's  good  deny. 

3  Who  shall  God's  elect  ones  arraign, 

Whom  God  hath  justify'd  ? 
Or  who  will  dare  those  to  coudemn, 
For  whom  this  surety  died  ? 

4  Christ  died  for  us  ;  yea  in  his  love, 

He  rose  up  for  our  sake, 
And  doth  at  God's  right  hand  for  us 
Still  intercession  make. 

5  Who  from  Christ's  love  shall  us  divide  t. 

Shall  trouble  or  distress  ? 
Shall  persecution  or  the  sword, 
Famine  or  nakedness  ? 

6  Nay,  o'er  all  these  we  triumph  shalh 

With  the  celestial  pow'rs  ; 


SCRIPTURE    SONGS.  &*5 

Through  Jesus  Christ's  victorious  love, 
We're  more  than  conquerors. 

7  I  am  persuaded  death  nor  life, 

Nor  principalities, 
Nor  finite  pow'rs,  nor  present  things, 
Nor  yet  futurities  ; 

8  No  height,  no  depth,  no  creature  shall 

Dissolve  the  twisted  cord 
Of  mutual  love  'twixt  God  and  us, 
In  Jesus  Christ  our  Lord. 

9  Unchangeable  is  love  divine, 

Time  makes  it  not  decay  ; 
For  those  whom  once  the  Lord  doth  love, 

He  them  doth  love  for  aye. 
JO  From  love,  great  mercies  us  thou  giv'st. 

But  one  we'll  sing  of  still ; 
Eternal  thanks  to  God  for  Christ, 

His  gift  unspeakable  ! 

SONG  XXI. 

THANKSGiviNGybr  GoD's/ree  love  in  and  thro'  Ck3?jst  : 
From  Eph.  i   3<,  &c.  and  iii.  18,  &,c. 

1   Blest  be  Christ's  God,  and  Father  dear,. 
For  all  our  heavenly  fare  ; 
In  Christ  he  hath  enriched  us, 
With  sp'ritual  blessings  rare. 
'2  In  love  he  chose  us  in  his  Son, 
Before  the  world  he  made, 
To  make  us  blameless  holy  men, 
Like  Christ  our  holy  Head  ; 

3  Predestinate  us  of  his  grace, 

By  Jesus  Christ  did  he, 
To  be  adopted  children  all, 
In  his  own  family  ; 

4  That  all  the  praise  might  still  redound 

To  glorious  grace  alone  ; 
The  Lord  hath  us  accepted  made, 
In  his  beloved  Son  : 
&  In  whom,  thro'  his  most  precious  blood.* 
We  have  redemption  free, 


276  SCRIPTURE    SONGS. 

Ev'n  full  remission  of  our  sins, 
That  rich  grace  all  might  see. 
$  In  wisdom  God  makes  grace  to  us 
Flow  out  abundantly, 
That  grace  may  be  our  lasting  song 
To  all  eternity, 

7  May  we  be  grasping  with  the  saints 

Christ's  love  to  comprehend, 
Whose  breadth,  and  length,  and  depth,  and  height> 
Do  boundlessly  extend ; 

8  And  press  to  know  what  wond'rous  love 

Which  knowledge  all  exceeds, 
That  from  his  fulness  we  may  have 
Supply  to  all  our  needs. 

9  Now  unto  God  who  can  do  more 

Than  we  can  ask  or  think, 
According  to  his  mighty  pow'r, 
That  took  us  from  hell's  brink, 

10  All  glory  in  the  church  by  Christ 

To  him  be  rendered  then, 
Through  ages  all  for  evermore  : 
Let  all  men  say  Amen. 

SONG  XXII. 

Our  Bope  is  in  Christ's  Righteousness,  and  in  being 
with  him:  From  Phil.  iii.  7,  &c.  2  Cor.  v   1,  &c. 

3   Those  things  Theretofore  thought  gain. 
And  of  them  made  my  boast. 
For  Christ  that  doth  me  justify, 
I  give  them  up  for  lost. 
$  Yea,  doubtless, 'tis  my  fixt  resolve-. 
To  count  aH  things -but  loss, 
That  I  the  excellence  may  koow 
Of  Jesus  and  his  cross. 

3  All  worldly  things  for  him  I've  lost, 

I  them  as  dung  esteem. 
That  I  may  Christ  my  treasure  win. 
And  safe  be  found  in  him. 

4  My  righteousness  as  rags  I  quit, 

i  plead  what  Christ  hath  done  \ 


SCRIJPTURE    SONGS. 


277 


This  righteousness  which  God  ordains, 
By  faith  I  take  alone. 

5  May  I  know  Jesus  in  that  power 

Which  rais'd  him  from  the  grave, 
That  with  him  in  his  sufferings 
I  fellowship  may  have  : 

6  And  being  conformed  to  his  death, 

By  dying  unto  sin, 
A  resurrection  blest  from  death 
1  may  obtain  through  him. 

7  Yea,  now  we  know  if  this  clay  house 

Dissolved  were  off  the  field, 
An  heavenly  house  we  have  on  high, 
Which  God  himself  doth  build. 

8  With  strong  desires  we  therefore  groan, 

That  to  us  it  were  given, 
To  know  that  bliss,  and  be  new  cloth'd 

With  our  pure  house  in  heav'n. 
"9  We  walk  by  faith  and  not  by  sight, 

And  hence  we  often  say, 
Content  we  would  the  body  leave, 

And  dwell  with  Christ  for  aye. 
10  Faith's  views  of  Christ  prompt  us  to  seek. 

And  make  it  still  our  care, 
That  whether  here,  or  with  our  Lord, 

Of  his  love  we  may  share. 

SONG  XXIII. 

A  Thanksgiving  for  the  Fruits  of  Christ's  Resur- 
rection :   from  1  Pet.  i.  3,  4,  &c. 

1  For  ever  blessed  be  the  God 

And  Father  of  our  Lord, 
Whose  mercy  doth  to  us  abound, 
According  to  his  word  : 

2  Who  hath  begotten  us  again 

Unto  a  lively  hope, 
By  Christ  his  rising  from  the  dead, 
Of  faith  the   blessed  prop  : 

3  For  by  it  we  are  well  secur'd 

.Of  an  inheritance, 

Z 


278  SCRIPTURE    S0NG6. 

That's  not  corrupted  nor  dehTd, 
Nor  fades  by  any  chance  : 

4  Which  is  for  us  in  heav'n  reserv'dj, 

And  we  are  kept  for  it, 
By  the  Almighty   pow'r  of  God, 
Through  faith,  till  we  be  fit. 

5  For  that  salvation  glorious, 

To  be  reveaTd  at  last, 
Of  which  we  wait  to  be  possest 
When  time  and  days  are  past. 

6  In  this  bless'd  hope  we  do  rejoice. 

Though  for  a  time  we  need 
Here  to  be  kept  in  heaviness, 
Through  trials  multiply'd. 

7  Our  faith,  more  precious  than  gold, 

By  fire  is  tried  here, 
That  unto  praise  it  may  be  found, 
When  Jesus  doth  appear. 

8  This  Jesus,  though  unseen,  we  love, 

In  him  believing  still, 
Which  yields  us  joy  unspeakable, 
That  is  of  glory  full. 
S  When  Jesus  comes,  we  shall  receive, 
The  blest  end  of  our  faith, 
Ev'n  the  salvation  of  our  souls, 
Procured  us  by  his  death. 

SONG  XXIV. 

The  Sons  of  God  manifested:  From  1  John  i-ii.  1,  2,  &c* 

1  Behold  how  matchless  is  that  love  ! 

The  Father  hath  bestow'd 

On  men,  that  we  should  be  adopt 

And  cali'd  the  sons  of  God  ! 

2  His  image  he  makes  us  to  bear, 

As  sons  of  heav'nly  birth  ; 
This  dignity  exalts  us  far 
Above  the  kicgs  on  earth. 

3  Though  now  the  world  us  doth  not  know, 

As  Christ  it  ne?er  knew, 
Yet  God  doth  own  us  as  his  sons, 
We're  changM  and  born  anew. 


SCRIPTURE    SONGS-.  279 

4  And  what  hereafter  we  shall  be, 

It  doth  not  yet  appear, 
But  this  we  know,  when  Christ  shall  come, 
We  shall  his  likeness  bear  : 

5  For  we  shall  see  him  as  he  rs, 

And  like  him  shine  full  bright  ; 
We  then  come  near  our  glorious  Sun, 
From  whom  we   have  our  light. 

6  As  Christ  is  holy,  so  must  we  ; 

All  who  hope  for  that  hour, 
Themselves  must  also  purify, 
As  he  the  Lord  is  pure. 

7  Let's  here,  as  strangers,  follow  peace, 

And  walk  with  one  accord, 
And  always  study  holiness, 

As  we  would  see  the  Lord. 
3  No  eye  hath  seen,  no  ear  hath  heard, 

No  heart  can  things  above 
Conceive,  which  Jesus  hath  prepar'd 

For  them  who  do  him  love. 

SONG  XXV. 

The  glorious  Trinity  adored,  and  Christ's  Love  ex- 
tolled: From  Rev.  i.  4,  5,  &c.  and  iv.  8,  &c. 

1  May  we  have  grace  and  peace  from  God, 

The  glorious  One  in  Three, 
Who  us  created  and  redeem'd, 
And  us  doth  sanctify  ; 

2  Ev'n  from  the  Father,  who  stilF  was,. 

Who  is,  and  still  shall  be, 
And  from  the  sevenfold  working  Sp'rit, 
Before  his  throne  on  high  ; 

3  From  Jesus  Christ,  the  witness  true, 

And  first  born  from  the  dead, 
Who  of  all  earthly  kings  and  pow'r9 
Ts  Prince  and  ruling  Head  : 

4  To  this  great  Lord,  that  so  lov'd  men, 

Such  loathsome  men  as  we, 
As  wash'd  us  in  his  precious  blood, 
Our  souls  from  sin  to  free  ; 


280  SCRIPTURE    S0NC3. 

5  To  him  who  made  us  kings  and  priests^ 

To  God  his  Father  high, 
Be  glory  and  dominion 
Through  all  eternity. 

6  Behold  he  comes  with  flying  clouds, 

Him  ev'ry  eye  shall  see, 
And  unbelievers,  who  him  pierc'd 
Shall  wail  most  bitterly. 

7  But  let  believers  lift  their  heads, 

With  joy,  to  see  and  hear, 
For  then  complete  redemption 
To  them  is  very  near. 

8  The  hosts  above  their  homage  pay, 

And  crowns  cast  on  the  ground, 
They  never  cease  by  night  nor  day, 
These  praises  to  resound  : 

9  "  O  holy,  holy,  holy  Lord, 

"  Almighty  God  alone, 
4i  Who  ever  was,  and  also  is, 
"  And  ever  is  to  come  !" 

10  Glorv,  povv'r,  and  honour  still 

Thou'rt  worthy  to  receive  ; 
All  things  were  made  to  please  thy  will, 
And  by  thy  pleasure  live. 
21   Most  worthy,  Lamb,  art  thou,  they  sing, 
To  be  adored  thus  ; 
Let  with  thy  praise  heavVs  mansions  ring. 
For  thou  wast  slain  for  us. 

SONG  XXVI. 

The  Lamb  that  was  slain  eternally  exalted :   From  Ptev.  v. 

1   The  heav'nly  host  and  elders  join, 

To  bow  before  the  Lamb, 
With  golden  harps,  and  sweetest  tunest 

They  trumpet  forth  his  fame. 
I  They  cry,  hi  O  Father,  who  shall  look 

"  Into  thy  secret  will  ? 
"  Worthy  the  Lamb  to  take  the  book, 

Ci  And  open  ev'ry  seal: 
3  "  Thon'rt  fit  God's  myst'ries  to  reveal, 

"  For  thou  wast  slain  for  us, 


SCRIPTURE    SONGS.  281 

"  And  thy  blood  purchas'rfus  to  God, 
"  Which  thou  shedd'st  on  the  cross. 

4  "  From  ev'ry  nation,  kindred,  tongue, 

"  Thy  precious  blood  us  bought ; 
"  Well  thou  deserv'st  our  praising  songs 
"  Who  us  salvation  brought. 

5  "  Unto  the  Lamb  that  once  was  slaia 

"  Be  endless  praises  giv'n, 
"  By  all  that  dwell  upon  the  earth, 
"  And  all  the  hosts  of  heav'n. 

6  "  Thou  hast  us  ransomed  by  thy  blood, 

"  And  set  us  pris'ners  free  ; 
"  Thou  mak'st  us  kings  and  priests  to  Godr 
"  And  we  shall  reign  with  thee." 

7  Let's  join,  while  here,  our  cheerful  songs 

With  hosts  around  the  throne, 
Ten  thousand  thousands  are  their  tongues, 

Yet  all  agree  in  one. 
3  "  Worthy  the  Lamb  that  dy'd  (they  cry) 

"  To  be  exalted  thus, 
"  Worthy  the  Lamb  (let  us  reply) 

"  For  he  was  slain  for  us. 

9  "  The  Lamb  is  worthy  to  receive 

"  Strength,  wisdom,  riches,  might> 
*'  Eternal  honours  we  ascribe 
"  To  him,  for  'tis  his  right. 

10  "  Let  heav'n  and  earth  unite  in  one,  h 

"  To  praise  the  glorious  name 
11  Of  him  that  sits  upon  the  throne, 
M  And  to  adore  the  Lamb." 

SONG  XXVII. 

Christ's  victory  and  Babylon* s  downfal 
From  Rev.  xviii.  and  xv.  &e. 

1   Behold,  an  angel  doth  descend, 
With  pow'r  and  glory  great  ; 
To  earth  he  comes  for  a  great  end, 
Blest  tidings  to  relate  ! 
£  "  Great  Babylon  that  did  enthral 
"  The  kingdom's  of  the  earth, 
z  2 


282  SCRIPTURE    SONGS. 

"  The  time  is  come  for  her  to  fall, 
u  Which  calls  for  holy  mirth. 

3  "  Let  heav'n  be  glad,  with  all  the  saiui^ 

"  Let  prophets  all  rejoice  : 
"  God  doth  avenge  your  long  complaints. 
"  With  praise  lift  up  your  voice." 

4  In  while  robes  cloth'd  they  ail  do  stand, 
With  palms  of  triumph  in  their  hand; 

"  Salvation  to  God  on  the  throne," 

They  cry,  M  and  to  the  Lamb  his  Son." 

5  Next  these  come  angels  and  fall  down, 
Humbly  adoring  Three  in  One  ; 
They  cry,  "  Amen,  give  glory,  pow'r, 

"  And  thanks  to  God  for  ever  more/' 

6  But  whence  come  these  in  white  who  shine, 
All  cloth'd  with  righteousness  divine  ? 
These  come  from  suff'rings  great  to  God, 
Their  robes  they  wash'd  in  the  Lamb's  blood. 

7  The  martyr's  trials  now  are  o'er, 
They  see  God's  face  for  ever  more  ; 

The  Lamb  makes  sure  their  heav'nly  bliss, 

They've  said,  He's  ours,  and  we  are  his. 
S  No  more  the   heat  shall  them   torment, 

Of  scorching  sun  they've  no  complaint; 

The  Lamb,  who  shines  amidst  the  throne^ 

Shall   be  their  everlasting  sun. 
3  To  Father,  Son,  and  Holy  Ghost, 

One  God,  who  saved  us  when  lost, 

Be  everlasting  glory  giv'n, 

By  all  on  earth  and  all  in  heav'n. 

SONG  XXVIII. 

A  view  of  the  Saints  and  Martyrs  in  heaven 
From  Rev.  vii. 

t   Let's  view  by  faith  the  saints  above, 
Redeem'd  from  sin  by  Jesus'  love, 
Their  various  tribes,  their  sweet  employ, 
U\  raptures  of  eternal  joy. 

2  The   patriarchs,  with  Jacob's  race, 

Rais'd  up  to  heavrn  by  God's  free  grace  ? 


SCRIPTURE    SONGS,  288 

With  songs  they  praise  their  father's  God, 
Who  led  them  home  the  heav'nly  road. 

3  Next,  see  a  num'rous  multitude, 
Redeem'd  from  hell  by  Jesus'  blood, 
From  ev'ry  nation,  kindred,  tongue, 
Who  sing  an  everlasting  song. 

4  "  A  millstone  cast  by  Gabriel, 

"  And  in  the  sea  is  drown'd  ? 

"  Thus  terribly  shall  Babel  fall, 

"  And  never  more  be  found." 

5  Upon  the  sea  of  glass  they  stand, 

The  beast  who  overcome, 
With  harps  of  gold  into  their  hand; 
To  celebrate  her  doom. 

6  These  conquerors  do  meet  in  throngs,. 

And  to  Jehovah's  name, 
They  pleasantly  unite  the  songs 
Of  Moses  and  the  Lamb. 

7  By  Moses'  hand  the  enemy 

Did  sink  deep  in  the  flood, 
So  drown'd  our  sins  are  in  the  sea 

Of  Jesus'  precious  blood. 
3  The  conquerors  with  fluent  tongues 

Christ's  honour  will  proclaim, 
In  sweeter  notes  than  Moses'  songs, 

They'll  tune  those  of  the  Lamb. 
0  All  nations  shall  to  thee  bow  down, 

And  worship  rev'rently, 
When  once  thy  judgments  are  made  known 

Against  thine  enemy. 

10  The  hosts  of  God,  with  one  consent, 

Shall  hallelujah's  sing, 
When  the  Lord  God  Omnipotent 
Takes  his  great  pow'r  to  reign. 

11  At  length  will  end  the  devil's  reigo 

Over  the  sons  of  men, 
Let  heav'n  and  earth  rejoice  and  sing, 
With  all  that  dwell  in  them, 


284  SCRIPTURE    SONGS. 

SONG  XXIX. 

The  good  nervs  of  the  Ransom  of  Christ's  Blood. 

1  Great  pity  God  shews 
To  Gentiles  and  Jews. 

He  sent  them  his  gospel  to  bring  them  good  news  : 

Good  news  to  the  lost, 

With  racking  fears  toss'd, 
That  found  is  a  ransom  in  which  they  may  boast. 

2  A  ransom  of  blood, 
That  runs  like  a  flood, 

The  sins  off  to  carry,  who  God's  law  withstood. 
News!  that  Christ  was  kind, 
When  hell's  pow'rs  combin'd, 

To  rout  them  he  freely  his  dear  life  resign'd. 

3  Blood  stream'd  from  his  side, 
T'  atone  for  our  pride  ; 

Sin  was  the  tormentor  that  him  crucify'd. 

When  we  have  him  view'd, 

With  his  blood  embru'd, 
May  we  by  this  prospect  get  all  sin  subdu'd. 

4  What  sight  do  we  see  ? 
Christ  stretch'd  on  the  tree, 

For  rebels  as  we  are  most  willing  to  die  ! 

Pains  dreadful  he  felt, 

O  let  our  hearts  melt 
For  sin  that  did  pierce  him,  when  he  bore  our  guilt. 

5  Since  for  sins  of  men 
God's  dear  Lamb  was  slain, 

Hard  must  the  man's  heart  be  that  yet  feels  no  pain. 

When  the  sun  did  faint, 

And  hardest  rocks  rent, 
Shall  we  be  so  stubborn  as  never  relent! 

6  Our  glorious  head 
Our  victim  was  made, 

To  heal  us  when  wounded  his  blood  all  he  shed. 

In  our  place  he  stood, 

And  pour'd  out  his  olood  ; 
Yea,  gives  us  free  access  to  that  healing  food, 

7  Christ's  feasts  we'll  attend, 
And  his  love  commend, 


SCRIPTURE    SONGS.  285 

We'll  think  on  his  sufferings  till  our  hearts  do  rendr 

His  wounds  I'll  not  view 

Like  a  harden'd  Jew, 
But  when  set  before  me  my  grief  I'll  renew. 

SONG  XXX. 

The  news  of  Christ's  pierced I  feet :     From  Isa.  liii,  7> 

1  How  beautiful  upon  the  mount ! 

Where  Christ's  feet  pierc'd  on  our  account, 

Where  he  was  crucify'd  ? 
His  feet  though  nailed  to  the  <ree, 
Swift  tidings  bring  to  you  and  me, 

God's  wrath  is  pacified. 

2  Tidings  that  Christ  has  purchasM  peace, 
With  treasures  full  of  needful  grace, 

To  supply  all  our  wants. 
Good  news  !  that  he  hath  purchas'd  room, 
For  every  needy  soul  to  come, 

To  sit  and  feast  with  saints. 

3  Were  men  at  God's  bar  strictly  try'd, 
None  living  could  be  justify'd, 

All  would  be  guilty  found. 
From  justice  throne  we  sinners  fly, 
To  Christ  our  bleeding  Priest  on  high, 

Where  mercy  doth  abound. 

4  In  Christ's  the  proper  mercy  seat, 
Where  we  with  God  may  humbly  treat, 

In  him  God's  satisfy 'd. 
His  blood  hath  justice  reconcil'd, 
Its  flaming  sword  hath  quit  the  field, 

Justice  is  on  our  side. 

5  Now  God  his  friendliness  to  prove, 
Invites  us  to  a  feast  of  love, 

A  rich  and  costly  feast : 
To  partake  of  the  rarest  food, 
Pardon  and  peace  through  his  Son's  blood, 

Which  angels  ne'er  did  taste. 

6  Lord,  sin,  the  murderer  here  stands,  v 
That  pierc'd  thy  heart,  thy  feet,  and  hands, 

For  which  I  mourn  and  grieve. 


286  SCRIPTURE    SONGS* 

Lord,  give  a  strong  courageous  faith, 
To  doom  each  darling  lust  to  death, 
Sin  shall  no  longer  live. 
7   This  Toe  my  Saviour  be  tray  M, 

It  bound  and  haul'd  him  to  be  try'd, 
And  rais'd  the  furious  cry, 
To  crucify  the  Lord  our  head  : 
But,  good  news!   he  rose  from  the  deadr 
And  pleads  for  us  on  high. 

SONG  XXXI. 

The  Lamb's  battle  and  victory. 

1  The  Lamb  fought  for  me, 
My  foes  vanquished  he  : 

The  lion  he  conquer'd,  when  nail'd  to  the  tree. 

The  Lamb  when  he  fought, 

Great  victory  brought  ; 
Our  freedom  from  bondage  to  Satan  he  wrought, 

2  The  Lamb  for  us  dy\\9 
He  was  crucify'd  ; 

Yet,  when  at  (he  lowest,  hell's  pow'rs  he  defy'd. 

He  lay  in  the  grave,. 

Our  lost  souls  to  save, 
Yet  rose  as  our  champion,  most  valiant  and  brave. 

3  He  fought  and   he  fell, 
Yet  overcame  hell  ; 

He  conquer'd  and  triumph'd,  for  such  as  rebel, 

He  rose  for  our  sake, 

And  did  the  earth  shake, 
The  devils  and  keepers  to  tremble  did  make; 

4  Then  rocks  they  did  rend  ; 
Him  angels  attend, 

He  taught  his  disciples,  till  he  did  ascend. 

He  went  up  in  night, 

With  chariots  of  light  ; 
A  cloud  him  received  out  of  his  friends'  sight. 

5  Above  he  did  land, 

Sits  on  God's  right  hand, 
Our  high  Priest  and  Sov'reign,  all  things  to  command, 

There  he  pleads  on  high, 

Loud  doth  his  blood  cry, 
For  pardon  t@  sinners,  who  to  him  do  fly. 


SCRIPTURE    SONGS.  287 

6  The  Lamb's  judge  of  all, 
The  dead  he  will  call, 

All  must  stand  before  him,  be  they  great  or  small. 

His  mercy  is  great, 

His  blood  paid  our  debt, 
He  will  then  absolve  us  when  judgment  is  set. 

7  Of  Christ  that  did  die, 
But  now  reigns  on  high, 

Our  songs  with  sweet  music  we'll  spread  through  the  sky, 

With  both  hearts  and  tongues 

We'll  sing  the  Lamb's  songs, 
Let  ev'ry  soul  join  us  that  to  him  belongs. 

SONG  XXXII. 

Christ's  Sufferings,  and  his  Love  to  Believing  Souls. 

1  When  Jesus  pour'd  out  blood  and  tears, 
A  sinking  load  of  wrath  he  bears^ 

God's  justice  to  appease. 
A  bloody  robe  for  us  be  wore, 
His  soul  in  pain  did  travail  sore, 

And  all  to  bring  us  ease 

2  The  ploughers  bis  dear  back  did  plough, 
Their  scourges  here  long  furrows  drew., 

In  which  his  blood  did  run. 
They  him  exposed  to  all  disgrace, 
They  spat  upon  his  blessed  face, 

His  love  this  did  not  shun. 

3  He  bore  our  curse  and  punishment, 
Shed  blood  till  ev'ry  drop  was  spent, 

To  ransom  us  from  wrath. 
Who  can  his  love  enough  commend, 
That  saves  all  criminals  condemn'd, 

Who  look  to  him  by  faith  ? 

4  From  sin  and  wrath  thou  dost  relieve 
The  chief  of  sinners  who  believe, 

Thy  wounds  do  them  inclose  : 
Their  souls  in  these  thy  people  hide, 
And  there  they  constantly  abide, 

Safe  from  their  deadly  foes. 
£  A  skreen  from  wrath,  I  know  of  none, 
But. Jesus  righteousness  alone, 


288  SCRIPTURE    SONGS. 

Which  covers  all  our  sin. 
Strict  trial  this  can  well  endure, 
For  it  is  infinitely  pure, 

No  flaw  is  found  therein. 

6  Thou  when  on  earth  the  sick  didst  heal, 
And  to  the  hungry  hread  didst  deal, 

Our  souls  when  starving  feed  ; 
More  precious  they  are  than  clay, 
Lord  Jesus,  pity  souls  this  day, 

And  satisfy  our  need. 

7  Believers  by  thee  are  belov'd  ; 
A  kingdom,  ne'er  to  be  remov'd, 

Shall  unto  them  be  given. 
Rich  crowns  on  them  thou  wilt  bestow? 
No  matter  what  they  want  below, 

They'll  be  made  up  in  heav'n. 

SONG  XXXIII. 

Christ's  great  Sufferings  bring  great  Benefit  to  us. 

1  The  Lamb  silent  stood. 
While  men  shed  his  blood  ! 

Himself  he  gave  freely  to  be  our  soul's  food, 

■  Crowu'd  was  he  with  thorn, 

Us'd  with  spite  and  scorn, 
Yet  patiently  bore  it,  to  sav«  the  forlorn. 

2  Exposed  he  stands, 

With  nail'd  feet  and  hands, 
Deep  pierc'd,  long  bleeding,  to  pay  law's  demands* 

No  man's  tongue  can  tell, 

What  grief  him  befel, 
In  saving  lost  sinners  from  sinking  to  hell. 

3  He  was  doom'd  to  die 
On  mount  Calvary, 

Sore  press'd  he  did  utter  his  last  bitter  cry. 
Our  guilt  which  he  bore 
Squeez'd  blood  from  each  pore, 

Great  was  his  soul's  torture  that  made  him  to  roar. 

4  His  wounds  bring  us  peace, 
His  pains  give  us  ease, 

From  sin's  pow'r  and  bondage  they  give  us  release. 


gCBftfW&E    SONoS.  289 

Christ  straying  souls  sought, 
Their  pardon  he  bought, 
From  Satan's  vile  slav'ry  their  freedom  he  wrought. 

5  Lord  thy  love's  divine. 
It  doth  kindle  mine, 

O  let  it  cause  me  in  all  graces  to  shine. 

Dead  souls  to  revive, 

When  they  life  derive 
From  thy  wounds,  the  fountain  that  makes  them  aliv- 

6  I'm  sinful  and  vile, 

IVIy  heart's  full  of  guile, 
It  will  be  free  mercy  if  thou  on  me  smile. 

Lord,  do  not  despise 

My  soul's  feeble  cries, 
Receive  a  lost  sinner  that  to  thy  blood  ilies. 

7  This  blood  saves  from  hell, 
And  tears  doth  dispel, 

The  thunders  of  Sinai  the  Lamb's  blood  doth  quell. 

I  plead  thy  free  grace, 

One  smile  of  thy  face, 
One  word  to  me  spoken  will  fill  me  with  peace. 


a  a 


APPENDIX. 


CONTAINING, 


I.  A  Lecture  on  1  Cor.  xi.  17,  to  the  end. 
II.  A  Preparation  Sermon  from  Jos.  iii.  5, 
III.  An  Action  Sermon  from  Cant.  ii.  4. 


A  LECTURE 

-^    1    COR.  XI.    17.  TO  THE  END,  CONCERNING   THE   INSTI- 
TUTION OF  the  lord's  supper. 

Verse  17.  Now  in  this  that  I  declare  unto  you,  I  praise  you  not, 
that  you  come  together, not  for  the  better,  but  for  the  worse. 

18.  For  first  of  all,  when  ye  come  together  in  the  church,  I  hear 
that  there  be  divisions  among  you  ;  and  I  partly  believe  it. 

19.  For  there  must  be  also  heresies,  among  you,  that  they  which 
are  approved  may  be  made  manifest  among  you. 

AN  this  passage  the  apostle  takes  occasion  to  reprove 
the  great  disorders  and  abuses  crept  in  among  them  in 
administrating  and  partaking  of  the  Lord's  supper,  which 
-{as  the  ancients  tell  us)  was  commonly  administered  with 
a  love  feast  annexed  to  it,  which  gave  occasion  to  the 
scandalous  disorders  here  reprehended. 

Verse  17.  We  have  the  manner  of  his  introducing  the 
charge,  Now  in  this  that  I  declare,  unto  you,  I  praise 
you  not,  &c.  Which  shews  his  willingness  to  commend 
them  so  far  as  he  could.  But  such  scandalous  disorders 
as  they  were  guilty  of  in  so  sacred  an  institution,  he  could 
not  pass  without  a  sharp  reproof.  Why  ?  they  inverted 
the  very  end  and  design  of  the  ordinance,  which  was  in- 
tended to  make  them  hotter,  or  to  promote  their  spiritu- 
al interests,  but  it  really  made  then  worse.  Wherefore 
he  says,  they  Came  together  not  for  the  belter,  but  the 
worse. 

Observe  1.  That  Christ's  ordinances,  if  they  do  not 
make  us  belter,  they  are  apt  to  make  us  worse.  If  they 
do  us  no  good,  they  may  do  us  harm ;  if  they  do  not  melt 


APPENDIX.  29* 

Mel  mend,  they  will  harden  ;  and  that  corruptions  wil! 
be  confirmed  in  us,  if  the  proper  means  do  not  work  a 
cure  of  therm  2.  It  concerns  us  all  to  enquire  into  the 
success  of  ordinances  and  solemn  meetings.  O  'tis  sad, 
if  our  meetings  tend  to  the  increase  of  our  sin,  instead  of 
the  increase  of  our  grace.  Let  us  earnestly  deprecate 
this. 

Verse  18.  For  first  of  ?J1,  when  you  come  together  i» 
the  church,  I  hear  there  be  divisions  among  you,  &c. 
They  fell  into  divisions,  sects,  parlies,  and  factions,  in 
their  celebrating  of  this  ordinance  ;  they  fell  a  quarrel- 
ling one  with  another  about  meats  and  drinks  in  the  love 
feasts,  or  about  the  order  of  their  down  silting,  or  the- 
time  when  they  should  begin,  or  did  not  stay  till  thev  ail 
came  up.  The  whole  church  did  not  join  together,  but 
they  eat  it  separately;  there  was  also  uncharitableness, 
alienation  of  affections,  discord  and  contentions  among 
them,  which  very  much  marred  their  edification,  and 
success  of  the  gospel. 

Quest.  Seeing  schisms  are  mentioned  here,  what  is 
meant  thereby  ?  Who  are  guilty  of  schism,  and  who  are 
schismatics?  Ans.  In  Scripture  the  word  is  variously 
taken  :  I.  'Tis  taken  for  a  difference  in  opinions  and 
sentiments  about  some  points,  when  there  is  no  heat  of 
contention,  or  breach  of  communion.  Such  a  division  or 
schism  was  among  the  Pharisees,  about  Christ's  curing 
the  blind  man,  John  [jfc  1G.  'tis  said,  There  was  a  division 
among  them,  originally  chidma.  And  such  schisms  may 
be  among  orthodox  divines  about  lesser  points,  and  yet 
managed  without  giving  offence.  2.  The  general  sense 
of  the  word  is,  a  dividing  and  breaking  off  from  commun- 
ion of  the  church  in  public  ordinances,  without  cause  ; 
like  those  ileh.  x.  25.  Not  forsaking  the  assembling  of 
ourselves  together,  as  the  manner  of  some  is.  And  in 
this  sense  the  ancients  take  schism  as  distinguished  from 
heresy.  Augustine  saith,  Schismaticos  facit  non  diverm 
fides,  sed  communionis  disrwptafocictas.  3.  In  this  place, 
and  commonly  in  other  plar.es  of  Scripture,  as  1  Cor.  f. 
JO.  iii.  4.  and  xii.  25.  the  word  chidma  is  taken  for  un- 
charitable contentions,  and  divisive  practices  among  the 
professors  of  the  gospel,  without  breaking  off  from  the 
communion  of  the  church  ;  when  people  are  chargeable 
with  uncharitable  contentions  and  discords,  and  alienatioa 


292  APPENDIX. 

of  affections  from  their  brethren  ;  for  here  they  catne 
together,  and  yet  were  schismatics. 

Observe.  That  may  be  schism  where  there  is  no  sep- 
aration of  communion.  Persons  may  attend  ordinances 
together,  and  sit  at  the  Lord's  table,  and  yet  be  schismat- 
ics in  Scripture  sense,  by  reason  of  their  uncharitable 
contentions,  and  alienation  of  affections  :  Whereas  Chris- 
tians may  separate  from  each  ethers  communion,  and  yet 
be  charitable  one  toward?  another;  and  this  is  not  so 
much  schism  in  Scripture  sense,  as  to  be  uncharitable 
im\  contentious. 

The  apostle  had  a  report  of  these  divisions,  which  be 
did  the  more  easily  believe,  because  he  knew  there  be- 
hoved not  only  to  be  divisions  but  heresies  also,  that  is, 
false  doctrines,  more  dangerous  than  schisms  ;  for  here- 
sies are  corrupt  opinions,  which  strike  at  the  fundamen- 
tals of  Christianity  and  all  sound  religion.  Heresy,  ac- 
cording to  the  modern  sense  of  the  word,  is  an  error  in 
•he  fundamentals  of  religion  maintained  with  obstinacy; 
though  we  cannot  say  the  word  necessarily  imports  such 
a  Strong  sense  in  this  place,  heresy  and  schism  sometimes 
he  in  £  synonymous  terms. 

Observe  1.  We  have  no  cause  to  wonder  that  there 
should  be  breaches  of  Christian  love  in  the  church,  when 
we  know  such  offences  will  come  as  shall  make  shipwreck 
of  faith  and  a  good  conscience. 

Quest.  How  says  the  apostle,  Heresies  must  come? 
What  necessity  is  there  for  them?  Ans.  There  is  no 
necessity  of  force  upon  any  man  to  broach  them,  any 
further  than  his  own  corruption,  pride,  vain  glory,  envy* 
or  contentious  spirit,  or  Satan's  temptation  prompts  him 
*:o  it.  But  the  event  is  certain,  because  of  God's  decree 
permitting  them,  who  by  his  wisdom  orders  them  for  wise 
ends,  that  they  Who  are  approved  may  be  made  manifest, 
by  their  constant  adhering  to  the  truth  against  all  the 
temptations  of  seducers. 

Observe  2.  A  time  of  temptation  and  seduction  is  a 
time  of  trial  and  discovery,  who  are  sincere  and  constant 
adherers  to  the  truths  and  ways  of  God,  and  who  not. 

Observe  3.  It  is  a  pleasure  to  God  to  see  the  faith  and 
constaucy  of  his  upright  ones  discovered  to  the  world. 

Observe  4.  The  wisdom  of  God  can  make  the  errors 
and  wickedness  of  others  a  foil  to  the  piety  and  integrity 
of  the  saints. 


APPENDIX.  293 

Verse  20.  When  ye  come  together  therefore  into  one 
place,  this  is  not  to  eat  the  Lord's  supper. 

21.  For  in  eating  e\evy  one  takelh  before  other  his 
own  supper;  and  one  is  hungry,  and  another  is  drunken. 

The  heathens  used  to  eat  and  drink  plentifully  at  their 
feasts  upon  their  sacrifices,  and  this  profane  custom  was 
creeping  in  among  the  wealthier  Corinthians.  Many  think 
the  apostle  was  pointing  here  at  their  agapai,  or  love 
feasts,  that  in  those  times  either  preceded  or  followed 
the  Lord's  supper:  and  they  are  called  love  feasts,  ho 
cause  they  were  designed  to  manifest  their  love  to  their 
fellow  Christians,  both  poor  and  rich,  and  the  poor  car- 
ried away  what  was  left  at  them  :  And  also  they  had  them 
to  represent  our  Lord's  last  supper,  in  which  he  eat  the 
Paschal  Lamb,  before  he  instituted  that  ordinance  now 
called  the  Lord's  Supper.  These  love  feasts  were  found- 
ed on  no  command  of  Christ,  but  came  in  by  custom,  and 
by  the  Jews  who  became  Christians.  These  would  needs 
have  an  appendix  or  appurtenance  to  the  Lord's  supper; 
and  in  imitation  of  Christ's  eating  the  Paschal  Lamb  be- 
fore the  Lord's  supper,  would  have  a  feast  or  supper  of 
their  own  to  precede  the  Lord's  supper  ;  and  having  pro- 
vided it  at  home,  would  needs  bring  it  to  the  place  where 
the  church  met*  To  this  feast  all  the  poor  were  invit- 
ed at  the  charges  of  the  rich,  as  an  expression  of  their 
perfect  love  and  charity  one  towards  another.  J3ut  in 
this  church  great  abuses  crept  in,  in  this  practice  :  the 
poor  Christians  were  neglected  and  despised.  The  rich 
did  either  not  invite  them,  or  not  wait  for  them  :  But 
the  rich  hasted  to  eat  what  they  had  brought  with  them, 
and  some  of  them  eat  and  drank  to  excess,  so  that  One 
was  hungry,  another  drunken.  The  apostle  inveighs 
against  this  practice,  as  turning  a  feast  of  charity  into  a 
debauch,  and  as  that  which  made  them  incapable  to  par- 
take of  the  Lord's  supper.  This  was  a  scandalous  irre- 
gularity,  a  profaning  a  sacred  institution,  amd  corrupting 
a  divine  ordinance  to  the  last  degree.  What  should  have 
been  a  bond  of  mutual  amity  and  affection,  was  made  an 
instrumnnt  of  discord  and  disunion. 

Observe  1.    Duties  not  done  as  they  ought,  are  not  done 
at  ail  in  Christ's  account.      Or  a  careless  eating  and  drink- 
ing of  the  the  Lord's  supper  is  as  good  as  none,  yea  \ 
than  not  eating.     So  prayers  may  be  made,  yet  not : 
a  a  2 


294  APPENDIX. 

facraments  received,  yet  not  received  ;  alma  given,  yet 
no*  given,  because  not  done  in  the  manner  and  form  re- 
quited by  God. 

Observe  2.  A  sincere  scul  must  and  will  look  not  only 
to  the  matter  of  the  duty,  but  also  to  the  manner  of  per- 
forming it. 

Observe  3.  It  is  a  heinous  evil  for  Christians  to  treat 
their  fellow  Christians  with  contempt  and  insolence,  es- 
pecially at  the  Lord's  table  :  For  the  rich  to  despise  the 
poor,  this  is  a  great  evil. 

Observe  4.  That  even  in  the  apostolical  and  primitive 
times,  great  disorders  and  irregularities  had  crept  into  the 
church,  and  that  there  is  no  church  without  spot  in  this 
imperfect  state. 

Observe  5.  That  the  apostle,  notwithstanding  of  these, 
doth  not  direct  the  one  part  of  the  Corinthians  to  separate 
from  the  other,  but  he  only  reproves  and  rectifies  their 
abuses.  He  doth  not  say,  Withdraw  from  such  persons, 
for  they  will  pollute  the  ordinance  to  you.  No,  if  they 
be  polluted,  it  is  io  themselves,  and  not  to  others.  He 
eats  and  drinks  damnation  to  himself.  Every  man  shall 
bear  his  own  burden.  Wherefore  say  he,  Let  a  man  ex- 
amine himself,  not  his  neighbour.  The  apostle  doth  not 
encourage  separation  upon  that  ground,  that  there  were 
scandalous  persons  admitted  in  Corinth,  even  some  drunk 
about  the  time  of  partaking,  which  might  be  the  occasion 
of  their  divided  way  of  communicating.  But  he  reproves 
their  divided  communicating,  and  charges  them  to  come 
lo^ether  to  the  Lord's  supper,  and  tany  for  one  another, 
indeed  sharply  reproves  their  scandalous  practice, 
and  tells  them  that  it  was  most  hazard  ful  to  themselves  to 
(.emmunicate  unworthily,  but  he  speaks  of  no  danger  to 
:her«.  He  commands  them  to  examine  themselves,  and 
o  eat,  but  not  to  examine  their  fellow  communicants, 
which  certainly  he  had  done,  if  their  joining  with  them 
had  made  them  partakers  of  their  sin  and  danger. 

Verse  22.  What,  have  ye  not  houses  to  eat  and  drink 
:  s  7  or  despise  ye  the  church  of  God,  and  shame  them 
lh»\  have  not?  What  shall  1  say  to  you  I  shall  I  praise 
you  in  this?      1  praise  you  not. 

The  apostle  here  doth  condemn  both  the  abuses  of 
rhose  feasts,  and  also  their  keeping  them  in  the  place 
wlrere  the  church  are*.     Some  anderstand  the  church,  cf 


APPENDIX.  295 

the  house  wherein  the  church  met,  and  call  their  feasting 
there,  a  profaning  or  unhallowing  the  place  set  apart  for 
divine  worship.  Others  understand  it  of  the  people  or 
poor  members  there  met.  Why  do  you  despise  them? 
By  excluding  them  from  your  company,  because 
of  their  poverty  ;  and  so  ye  put  them  to  shame 
whom  God  has  adopted,  and  admitted  into  his  family. 
This  feast  was  originally  designed  for  the  poor's  relief, 
and  ye  exclude  them  from  it. 

Observe  1.  The  despising  the  poor  members  of  the 
church,  is  a  despising  of  the  church  itself,  yea,  Christ 
the  head  of  the  church,  as  he  that  pincheth  the  little 
toe,  paineth  the  whole  body  and  the  head  too. 

Observe  2.  With  what  lenity  and  mildness  the  apostle 
reproves  these  great  disorders,  Shall  I  praise  you  ?  It 
was  the  first  time  he  had  told  them  of  their  faults,  in 
hopes  of  amendment,  and  therefore  doth  it  gently  ;  and 
some  think  this  gentle  way  of  reproof  had  the  due  effect, 
because  no  fault  is  taxed  in  the  second  epistle  that  was 
reproved  in  the  first. 

Verse  23.  For  i  have  received  of  the  Lord,  that  which 
I  also  delivered  unto  you,  That  the  Lord  Jesus,  the  same 
night  in  which  he  was  betrayed,  took  bread, 

24.  And  when  :.e  had  given  thanks,  he  brake  it,  and 
said,  Take,  eat;  this  is  my  body  which  is  broken  for 
you  :  This  do  in  remembrance  of  me. 

25.  Alter  the  same  manner  also  he  took  the  cup,  when 
he  had  supped,  saying,  This  cup  is  the  New  Testament 
in  my  blood  ;  this  do  ye,  as  oft  as  ye  drink  it,  in  remem- 
brance of  me. 

26.  For  as  oft  as  ye  eat  this  bread,  and  drink  this  cup, 
ye  do  shew  the  Lord's  death  till  he  come. 

After  reproving  their  disorders,  he  reduces  them  to 
the  primitive  institution,  and  tells  them,  how  he  came  by 
the  knowledge  of  it,  seeing  he  was  not  among  the  apos- 
tles at  the  first  institution.  It  was  by  revelation  from 
Christ,  and  what  he  had  received  of  the  Lord  he  com- 
municated to  them  without  varying  front  the  truth  in  the 
least,  without  adding  or  diminishing.  As  \f  he  had  said, 
As  for  these  love  feasts  preceding  the  Lord's  supper,  i 
received  nothing  from  the  Lord  ;  yon  have  borrowed 
them  from  Jews  or  heathens  ;  but  all  that  I  received 
from  the  Lord  concerning  the  Lord's  supper,  1  here  se-t 


29G  APPENDIX. 

before  you.     And  indeed  he  gives  a  more  particular  ac- 
count of  the  institution  than  we  meet  with  elsewhere. 

1.  We  have  the  author  of  it,  the  Lord  Jesus  Christ, 
Obs.  'Tis  an  act  of  Christ's  royal  power  and  authority, 
as  King  and  Head  of  the  church,  to  institute  sacraments. 
The  Church  has  no  power  to  appoint  such,  but  only  to 
execute  and  administer  what  Christ  appoints  :  And  as  it 
is  Christ's  ordinance,  we  should  have  a  special  regard  to 
it,  and  not  profane  or  neglect  it. 

2.  We  have  the  time  of  the  institution,  the  same  night 
in  which  he  was  betrayed  ;  when  he  was  entering  on  his 
soul  sufferings  in  the  garden,  and  going  next  day  to  the 
cross  ;  a  night  much  to  be  remembered,  being  the  last 
night  before  Christ's  death  ;  the  night  wherein  he  began 
his  bitter  agonies,  and  sweat  the  bloody  sweat  for  us  ;  a 
night,  wherein  he  saw  heaven,  earth,  and  hell,  even  jus- 
tice, men,  and  devils,  drawn  up  in  battle  array  against 
him.  A  wondrous  instance  of  his  love,  in  spending  so 
much  of  that  little  time  he  had  in  the  world  (when  he 
seemed  to  have  more  need  to  mind  himself)  in  settling  aa 
ordinance  for  the  confirmation  and  consolation  of  his  peo- 
ple to  the  end  of  the  world.  Whatever  come  of  himself, 
his  people  must  not  be  forgot.  Observe  from  the  time 
of  the  institution,  the  night  before  h?s  suffering,  that  it 
is  very  necessary  when  sufferings  are  approaching,  to 
have  recourse  to  the  Lord's  table,  which  affords  both  an 
antidote  against  fear,  and  a  restorative  and  cordial  to  faith. 
Wherefore  Christ,  for  our  example,  communicated  with 
his  disciples  the  night  before  he  suffered. 

3.  We  have  the  sacramental  elements,  or  the  memo- 
ratine,  significative,  and  instructive  signs,  bread  and  wine. 

4.  The  things  signified  thereb)r,  the  body  and  bluod  of 
Christ,  his  body  broken  and  blood  shed,  together  with  all 
the  benefits  which  flow  from  his  death  and  sacrifice. 

Observe  1.  There  is  no  transubstantiation,  as  the  Pa- 
pists absurdly  imagine.  Why  ?  Paul  calls  that  which  is 
eaten  bread,  five  times  over  in  this  passage,  and  even  af- 
ter what  the  Papists  call  consecration.  A  plain  argument 
that  the  apostle  knew  nothing  of  their  monstrous  doc- 
trine, which  makes  the  bread  by  the  words  of  consecra- 
tion to  be  changed  into  the  substance  of  Christ's  body, 
only  the  accidents  of  bread  remaining,  which  affronts  and 
destroys  the  nature  of  a  sacrament,  and  gives  the  he  to 


APPENDIX.  297 

our  senses.  3Tis  called  his  body,  because  it  was  a  sign 
and  representation  of  it,  not  his  real  body  to  be  sure  ;  for 
then  it  would  follow,  that  Christ  eat  his  own  body  while 
alive,  and  that  his  disciples  did  the  same  ;  yea,  that  they 
devoured  that  body  over  night  which  hung  upon  the  cross 
next  morning,  with  a  thousand  such  like  absurdities.-— 
But  whether  the  Papists  will  or  not,  they  must  admit  of 
a  figurative  expression  in  this  passage  ;  for  when  Christ 
says,  This  cup  is  the  New  Testament  in  my  blood,  they 
must  mean  that  which  was  in  the  cup,  and  not  the  vessel 
\hat  held  it  ;  and  this  is  the  ordinary  sacramental  dialect, 
concerning  circumcision  and  the  passover.  Circumcision 
is  called  God's  covenant,  Gen.  xvii.  18.  i.  e.  the  sign  of  it. 
Also  the  Lamb  is  called  the  passover,  Exod.  xii.l  1.  i.  e.  the 
sign  of  it.  'Tii  true  the  heathens  laid  it  to  the  charge  of  the 
primitive  Christians,  that  they  eat  human  flesh;  but  falsely, 
as  it  appears  by  the  apology  made  for  the  primitive  Chris* 
tians,  by  Tertuliian  and  others  ;  which  apology  had  been 
false,  had  they  eaten  the  rlesh  of  Christ  in  the  sacrament 
It  hath  been  always  reckoned  a  most  detestable,  thing  to 
eat  human  flesh,  and  much  more  it  is  to  eat  the  God  we 
worship,  and  devour  him  whom  we  pretend  to  adore. 

Observe  2.  That  both  bread  and  cup  are  used  togeth- 
er, which  shews  the  unwarrantable  usurpation  of  the  Pa- 
pists in  depriving  the  laity  of  the  cup.  It  is  directly  con- 
trary to  Christ's  institution  ;  for  our  Saviour  (as  it  were) 
foreseeing  the  Papists'  encroachment  in  this  matter,  is 
more  express  in  his  injunction  concerning  the  cup,  than 
the  bread  in  these  word.-,  Malth.  xxvi.  27.  Drink  ye  all  of 
it  ;  and  their  obedience  is  recorded  of  the  cup,  and  hot 
of  the  bread,  Mark  xiv.  27.  And  they  all  drank  of  it- 
Now,  why  is  Christ  so  express  in  this  ?  Surely  it  was,  be- 
cause  he  foresaw  in  the  after  ages  this  ordinance  would 
be  dismembered,  by  the  prohibition  of  the  cup  to  the  la- 
ity, and  that  by  the  Popish  councils  and  canons,  with  an 
express  non  obstante  to  the  command  of  Christ. 

5.  We  have  the  sacramental  actions  both  on  the  minis- 
ter's and  people's  part. 

For  the  first.  Our  Lord  took  the  bread,  he  blessed  it, 
he  brake  it,  he  gave  it  to  his  disciples.  1.  The  taking 
of  bread  signifies  God's  chusing,  setting  apart,  and  ap- 
pointing Christ  to  be  a  surety  and  sacrifice,  and  laying  on 
him  the  sins  of  his  people.  2.  The  blessing  signifies  his 
qualifying  and  furnishing  Christ  with  all  gifts  aud  graces 


2m  APPENDIX. 

needful  for  the  discharge  of  his  mediatory  office,  and  fpi* 
answering  his  peoples  exigencies.  3.  The  breaking  sig- 
nifies all  Christ's  breakings,  bruisings,  and  woundings, 
both  in  soul  and  body,  which  were  for  our  sins,  in  order 
to  satisfy  divine  justice,  and  procure  salvation  for  us.  4. 
The  giving  signifies  his  offering,  giving,  and  actually  be- 
stowing Christ  and  all  his  benefits  on  us.  There  is  no 
promise  reserved,  no  blessings  excepted  or  kept  back ; 
all  is  theirs. 

2dly,  The  actions  on  the  communicant's  part  are  to 
take,  to  eat,  and  drink  in  remembrance  of  Christ. 

Quest.  What  is  meant  by  taking  this  bread  ?  Ans.  It  is 
the  accepting  of  Christ  as  he  is  offered  to  us  ;  a  receiv- 
ing the  atonement,  approving  of  it,  consenting  to  it,  com- 
ing up  to  the  terms  on  which  the  benefit  is  proposed  to 
us.  It  is  an  accepting  of  Christ's  grace,  and  submitting 
to  his  government.  Believing  on  Christ  is  expressed  by 
taking  or  receiving  of  him.  Well  then,  when  we  are 
bid  take  this  bread,  we  are  bid  take  Christ  and  ail  the 
benefits  of  his  purchase  ;  and  that  sincerely  and  honest- 
ly, without  dissimulation  ;  entirely,  fully,  and  without  ex- 
ception ;  with  close  and  particular  application,  saying*, 
My  Lord  and  my  God  ;  with  thankfulness  and  praise  for 
such  a  glorious  surety,  such  a  rich  purchase,  such  a  free 
covenant,  and  such  suitable  promises  :  with  humility  and 
self-denial  renouncing  all  confidence  in  our  own  prepa- 
rations, or  qualifications  of  any  sort,  saying,  In  the  Lord 
only  have  I  righteousness  and  strength  ;  and  with  full  as- 
surance of  faith  looking  on  the  bread,  a*  the  Lord's  seal 
and  pledge  of  our  interest  in,  and  title  to  the  blessings  of 
the  covenant;  and  as  a  token  from  Christ  that  his  body 
was  broken  for  us  ;  believing  that  Christ  and  all  the  bless- 
ings of  the  covenant  are  herewith  given  to  us,  as  really 
as  Christ  gives  the  bread  into  our  bands* 

Quest.  What  is  meant  by  eating  this  bread?  Arrs.  It 
signifies  our  feeding  by  faith  upon  Christ  and  his  benefits-, 
which  is  done  by  our  believing  the  report  concerning 
Christ  and  his  purchase,  and  making  a  particular  applica- 
tion of  Christ  and  his  benefits  unto  our  souls,  and  their 
various  necessities  and  exigencies.  And  particularly  this 
eating  signifies,  1.  Our  union  with  Christ.  2.  Our  satis- 
faction and  complacency  in  him.  3.  Our  receiving 
strength  and  increase  of  grace  from  Christ.     4.  Our  t 


APPENDIX.  29$ 

ing  infestmcnt  and  possession  of  Christ  and  hk  purchase 
as  our  inheritance,  and  receiving  this  outward  sign  as  a 
-pledge  of  the  whole. 

As  the  words  concerning  the  cup,  This  cup  is  the  New 
Testament  in  my  blood,  shed  for  many,  for  the  remission 
of  sins  ;  it  is  a  figurative  speech,  signifying  that  the  wine 
in  the  cup,  as  representing  the  shedding  of  Christ's  blood, 
is  a  sign  and  seal  of  Christ's  Testament  or  Covenant  of 
grace,  confirmed  by  his  blood.  From  which  we  may  ob- 
serve, 1*.  That  every  worthy  communicant  doth  here 
get  a  copy  of  Christ's  Testament  put  into  his  hands,  with 
all  the  legacies  and  blessings  it  contains,  such  as  pardon 
.of  sin,  peace  with  God,  wisdom,  righteousness,  sanctifi- 
cation,  redemption,  grace,  and  glory.  Which  Testament 
•if  we  take  hold  of,  and  acquiesce  in  the  method  of  sal- 
vation contained  in  it,  and  can  prove  our  relation  to  the 
Testator  by  faith  and  regeneration,  we  are  children  and 
heirs,  and  have  an  interest  therein.  Obs.  2.  What  it 
was  that  purchased  the  New  Testament  to  us,  even 
Christ's  blood  ;  there  is  never  a  line  we  read  or  hear  of 
the  New  Testament,  but  we  should  mind  the  blood  of 
Christ  Had  it  not  been  for  the  blood  of  Christ,  we  had 
never  had  the  New  Testament  written,  and  had  it  not  been 
for  the  New  Testament,  we  had  never  known  the  mean- 
ing of  i  hrist's  blood  shed. 

6.  We  have  the  ends  of  the.  institution.  I.  To  keep 
■up  the  remembrance  of  Christ.  Christ  .knew  how  apt  our 
base  hearts  would  be  to  forget  him  amidst  the  throng  of 
sensible  objects  as  we  here  converse  with  ;  and  how  much 
our  forgetfuiness  of  Christ  would  be  to  our  prejudice  and 
disadvantage,  and  therefore  he  appoints  this  ordinance, 
to  bring  Christ,  his  death  and  love  to  our  believing,  af- 
fectionate, and  thankful  remembrance.  2.  To  shew 
forth  his  death,  i.  e.  to  declare,  publish  and  proclaim  it, 
It  is  not  barely  in  remembrance  of  Christ,  of  what  he 
hath  done  and  suffered,  but  also  to  celebrate,  publish,  and 
proclaim  his  glorious  condescension,  his  love  and  favour 
to  lost  sinners.  We  declare  his  death  to  be  our  life,  and 
the  spring-  of  all  our  comforts  and  hopes.  We  glory  in 
this  atonement  and  sacrifice,  and  spread  it  before  God  as 
our  only  ransom.  We  set  it  in  the  view  of  our  faith  for 
quickening  and  comfort  We  own  it  before  the  world, 
as  the  only  ground  of  our  hope  ;  and  that  we -are  the  dis- 


300  APPENDIX. 

ciples  of  a  crucified  Christ,  who  trust  in  him  alone  fox 
salvation  and  acceptance  with  God. 

7.  We  have  a  mandate  or  charge  given  for  the  cele- 
bration of  this  ordinance,  and  for  doing  it  frequently. 
Our  Lord's  command  is  twice  repeated  for  security,  This 
do,  this  do  ye.  It  was  our  Lord's  will  that  we  should 
celebrate  the  memorial  of  his  death  and  passion.  It  is 
the  will  of  our  sovereign  Lord  and  Lawgiver,  the  express 
command  of  a  Saviour,  yea,  of  a  dying  Saviour.  A  com- 
mand of  love  ;  and  it  is  such  a  command,  as,  if  we  duly 
observe  it,  will  be  a  blessed  means  to  enable  us  to  ob- 
serve all  the  commands  of  God  the  better.  It  is  such  a 
command,  as  whosoever  lives  in  the  wilful  neglect  of  it, 
cannot  be  called  a  Christian,  but  will  be  treated  by  Christ 
at  the  great  day,  as  an  enemy  and  despiser  of  his  dving 
love.  Wherefore  'tis  our  duty  not  only  to  communicate 
and  partake  of  this  ordinance,  but  we  must  do  it  often. 
We  cannot  maintain  bodily  health  and  strength  without 
frequent  meals,  so  neither  can  we  maintain  soul  health 
and  strength  without  this  spiritual  diet  frequently  taken 
ind  received.  The  ancient  churches  celebrated  this  or- 
dinance every  Lord's  day.  Let  us  be  thankful  that  we 
have  this  spiritual  meal  more  frequently  tendered  to  us 
than  formerly.     O  for  sharpened  appetites  for  our  food  ! 

8.  We  have  the  perpetuity  of  the  ordinance.  It  is  to 
be  celebrated  till  the  Lord  come  the  second  time,  with- 
out sin,  for  the  salvation  of  them  that  believe,  and  to 
iuclge  the  world.  Observe  1.  That  the  Lord's  supper  is 
not  a  temporary,  but  a  standing  and  perpetual  ordinance. 
2.  That  there  is  no  need  of  sacraments  in  heaven,  for 
Christ  is  there  bodily  present.  Faith  is  then  changed 
into  vision,  and  hope  into  fruition.  Here  we  hold  com- 
munion with  him  by  signs  and  symbols,  but  above  we  will 
«ee  him  as  he  is,  and  enjoy  him  perfectly.  The  day 
will  then  break,  and  all  the  shadows  will  flee  away. 

Verse  27.  Wherefore,  whosoever  shall  eat  this  bread, 
and  drink  this  cup  of  the  Lord  unworthily,  shall  be  guilty 
of  the  body  and  blood  of  the  Lord. 

28.  But  let  a  man  examine  himself,  and -so  let  him  eat 
of  that  bread,  and  drink  of  that.  cup. 

29.  For  he  that  eateth  and  drinketh  unworthily,  eateth 
and  drinketh  damnation  to  himself  not  discerning  the 
Lord's  body. 


APPENDIX.  301 

The  apostle  having  declared  the  original  institution  of 
ihe  Lord's  supper,  he  comes  novv  to  instruct  the  Corin- 
thians in  the  right  use  of  it,  and  to  beware  of  profaning 
and  abusing  this  ordinance  as  they  had  done. 

Observe  I.  The  sin  which  he  warns  them  of  viz.  Eat- 
ing and  drinking  unworthily.  Quest.  What  is  this  ?  Ans. 
It  is  not  a  weak  faith,  or  weakness  in  knowledge,  or  want 
of  perfect  holiness,  or  freedom  from  sin,  that  will  denom- 
inate a  person  an  unworthy  receiver  ;  for  this  ordinance 
was  not  instituted  for  angels,  but  for  men,  who  are  im- 
perfect and  sinful  :  But  it  is  to  come  ignorant,  without 
due  preparation,  without  faith,  without  repentance,  with- 
out self-examination,  without  resolution  against  sin,  and 
without  reconciliation  to  God -or  to  our  neighbour. 

Observe  2.  The  guilt  and  heinousness  of  his  sin  :  They 
are  guilty  of  the  body  and  blood  of  the  Lord.  i.  e.  It  is 
an  accession  to  the  guilt  of  shedding  the  innocent  blood 
of  our  Lord  and  Saviour  Jesus  Christ,  it  is  an  implicit 
approbation  o£  the  Jews'  act  in  crucifying  Christ.  It  is  a 
trampling  Christ's  blood  under  our  feet.  It  is  a  crucify- 
ing Christ  afresh,  and  harbouring  the  traitors  and  ene- 
mies of  Christ  in  our  bosom. 

Observe  3.  The  danger  of  it,  eating  and  drinking  dam- 
nation to  ourselves,  i.  e.  they  provoke  God  to  inflict  sore 
judgments  on  them,  temporal  and  spiritual  judgments 
here,  and  eternal  judgments  hereafter.  The  meaning  is 
not,  that  this  sin  is  unpardonable,  but  that  it  deserves 
damnation,  and  will  bring  it  on,  without  repentance,  and 
flying  to  the  blood  of  Christ  for  cleansing.  Every  sin  is 
m  its  own  nature  damning,  and  therefore  such  a  heinous 
sin,  as  profaning  this  hoiy  ordinance, -must  siuvely  be  so. 
But  timorous  and  fearful  believers  should  not  be  discour- 
aged from  attending  this  holy  ordinance  by  the  sound  of 
this  word,  as  if  they  bound  upon  themselves  the  sentence 
of  damnation,  by  coming  to  the  Lord's  table  unprepared. 
For  hearing  and  praying  unworthily  incurs  damnation,  as 
well  as  communicating  unworthily.  But  this  sin,  as  well 
as  others,  leaves  room  for  forgiveness  upon  repentance. 

Observe  4.  That  unworthy  receivers  of  the  Lord's  sup- 
per do  contract  great  guili,  and  incur  great  danger  to 
themselves.  And  therefore  they  should  he  much  con- 
cerned to  guard  against  this  heinous  and  dangerous  gin. 
B  b 


302  APPENDIX.    N 

and  cry  with  the  Psalmist,  Lord,  deliver  us  from  blood 
guiltiness. 

Observe  5.  It  is  only  judgment  to  himself,  it  is~uot  to 
another  that  receives  with  him.  For  if  a  wicked  man's 
presence  at  the  sacrament  should  pollute  the  ordinance 
to  a  worthy  receiver,  then  Christ  and  his  eleven  apostles 
were  defiled  by  the  company  of  Judas  at  the  passover, 
at  which  he  certainly  was,  and,  as  many  think,  at  the 
Lord's  supper  also.     Which  is  absurd. 

We  have  in  verse  28th,  the  duty  required  for  prevent- 
ing- the  sin  and  danger  of  unworthy  communicating,  and 
that  is  the  great  and  necessary  duty  of  self-examination. 
It  is  a  metaphor  taken  from  goldsmiths,  who  try  the  truth 
of  their  gold  by  the  touchstone,  the  purity  of  their  gold 
by  the  fire,  and  llje  weight  of  it  by  the  scale.  We  have 
here  1.  The  person  examining,  let  a  man  examine.  2. 
The  person  examined,  it  is  himself;  he  is  to  call  himself 
to  the  bar  of  conscience,  and  put  questions  to  himself. 
1.  Concerning  his  state,  whether  he  has  a  right  to  come 
or  not.  2.  His  sins  and  short  comings.  3.  His  wants 
and  necessities.  4.  His  ends  and  designs  ;  whether  it 
be  to  obey  the  charge  of  his  dying  Saviour,  to  shew  forth 
his  death,  renew  and  seal  his  covenant  with  God,  get 
nearness  and  communion  with  him,  nourishment  to  his 
soul,  and  supply  to  his  wants.  And  5.  Concerning  his 
graces  and  qualifications,  particularly  as  to  knowledge, 
faith,  repentance,  fear,  love,  thankfulness,  holy  desires, 
and  new  obedience. 

Observe  1.  It  is  not  enough  that  a  minister  examine 
us,  before  partaking.  We  must  examine  ourselves,  for 
we  only  can  try  our  own  hearts  and  thoughts,  which  a 
minister  cannot. 

Observe  2.  Our  main  concern  before  partaking  is  a- 
bout  ourselves.  It  is  not  about  examining  others,  but 
about  examining  ourselves  that  we  are  to  be  employed. 
It  is  not  what  he  or  she  is  that  is  to  communicate  with 
lis,  but  what  I  am  myself. 

Observe  3.  It  should  therefore  be  our  singular  care 
before  communicating,  to  examine  ourselves,  and  com- 
mune with  our  own  hearts,  as  to  our  right  to  and  fitness 
for  the  Lord's  table. 

We  have  in  verse  29th,  the  true  cause  of  unworthy 
communicating,  not  discerning  the  Lord's  body  j  i.  e.  not 


APPENDIX.  803 

making  a  distinction  between  this  bread  and  common 
bread  ;  betwixt  the  Lord's  body,  and  the  body  of  a  mere 
man  ;  not  prizing  and  esteeming  the  body  of  a  crucified 
Jesus  as  the  meritorious  ground  of  our  justification. 

Verse  30.  For  this  cause  many  are  weak  and  sickly 
among  you  and  many  sleep. 

Some  were  punished  with  sickness  and  weakness,  and 
some  with  death,  for  their  irreverence  in  app/oaching  to 
the  Lord's  table. 

Observe  1.  That  careless  and  irreverent  partaking* 
brings  on  temporal  judgments,  as  well  as  spiritual  and 
eternal. 

Observe  2.  That  God  may  punish  his  own  people  with 
temporal  judgments,  for  several  of  those  so  punished 
were  in  a  state  of  favour  with  God,  as  appears  from  the 
word  sleep,  the  death  of  the  wicked  being  hardly  called 
sleep  in  any  place  of  Scripture  ;  and  from  verse  32,  they 
were  chastened  of  the  Lord,  that  they  might  not  be  con- 
demned with  the  world.  Now,  divine  chastening  is  a 
sign  of  divine  love. 

Observe  3.  That  the  holiness  of  an  ordinance,  or  the 
habitual  holiness  of  a  person,  will  not  exempt  him  from 
God's  displeasure  and  the  infliction  of  temporal  judg- 
ments here  in  this  life,  if  he  do  not  by  actual  prepara- 
tion sanctify  the  name  of  God  in  the  duty  and  ordinance* 
of  his  worship. 

Observe  4.  That  God  punishes  his  people  now  to  pre- 
vent their  eternal  woe. 

Verse  31.  For  if  we  would  judge  ourselves,  we  should 
not  be  judged. 

If  we  would  examine,  try,  censure,  and  sentence  our- 
selves, and  so  come  to  the  Lord's  table,  we  would  escape 
the  castigatory  punishment,  and  condemnatory  sentence 
of  God.  Observe  1.  That  as  it  is  our  duty  often  to  exa- 
mine and  judge  ourselves,  so  self-judging  will  preserve 
us  from  the  condemnation  and  judgment  of  God.  2.  That 
those  who  through  weakness  of  understanding  are  not 
capable  to  examine  themselves,  are  by  no  means  tit  to 
partake  of  this  ordinance. 

Verse  32.  But  when  we  are  judged,  we  are  chastened 
of  the  Lord,  that  we  should  cot  be  condemned  with  the 
world. 


304  APPENDIX. 

The  nature  of  these  judgments,  or  afflictive  evils, 
which  befa!  the  children  of  God  in  this  lite  ;  they  are 
chastenings,  we  are  chastened  of  the  Lord.  To  be  chasten- 
ed has  a  double  aspect,  first  upon  our  privilege,  it  de- 
notes our  relation,  as  children  to  God  our  Father.  Chast- 
enings are  a  part  of  his  children's  portion  ;  yet  in  that 
we  are  chastened,  it  taxes  us  with  weakness  ;  we  are 
foolish  and  unruly,  and  therefore,  so  long  as  we  are  here, 
must  always  go  with  a  rod  at  our  back.  Christ,  who 
was  also  a  son,  was  chastened,  The  chastisement  of  our 
peace  was  upon  him  ;  but  his  were  judicatory  chastise- 
ments, not  as  a  child,  but  as  an  enemy,  a  malefactor,  in 
our  stead.  Observe,  The  merciful  design  of  God  in 
chastening  his  children,  is  to  prevent  their  condemnation. 
When  therefore  at  any  time  we  are  under  chastisement, 
let  us  justify  God,  and  condemn  ourselves,  seeing  his 
chastisements  are  designed  to  prevent  our  condemnation. 

Verses  33,  34,  35.  Wherefore,  my  brethren,  when  ye 
come  together  to  eat,  tarry  one  for  another.  And  if  any 
man  hunger,  let  him  eat  at  home,  that  ye  come  not 
together  unto  condemnation.  And  the  rest  will  I  set  in 
order  when  I  come. 

The  apostle  closes  all  with  a  caution,  to  beware  of  the 
irregularities  they  had  been  guilty  of,  and  to  rectify 
them,  that  they  come  not  together  unto  condemnation. 
Observe  1.  That  our  holy  duties  through  our  own  abuse 
may  prove  matter  of  condemnation.  Christians  may  keep 
sabbaths,  hear  «ermons,  perform  prayers,  attend  sacra- 
ments, and  only  aggravate  their  guilt,  and  bring  on  a 
heavier  doom  on  themselves.  Observe  2.  We  have 
great  need  to  see  that  we  come  to  God  in  due  order. 

Lastly,  he  tells  them,  that  as  to  the  other  points  of 
church  order,  he  would  determine  them,  when  he  came 
among  them  :  The  rest  will  I  set  in  order  when  I  come. 
Such  unchristian  disorders  may  arise  in  the  church,  as 
will  require  the  presence  and  coming  of  on  apostle  to 
correct  and  reforJn  them. 


A 

PREPARATION  SERMON, 

BEFORE  THE  SACRAMENT. 


Joshua  iii.   5.    Sanctify  yourselves,  for  to-morrow   the 
Lord  will  do  wonders  among  you. 

±N  this  chapter  we  have  the  history  of  Israel's  passing 
through  Jordan  to  Canaan  ;  and  a  very  memorable  his- 
tory it  is,  for  long  after  they  are  bid  to  remember  what 
God  did  for  them  between  Shittim  and  Gilgal,  Micah  vi. 
5.  That  they  may  know  the  righteousness  of  the  Lord., 
Shittim  was  the  place  where  they  decamped,  and  Gilgal 
where  they  next  pitched.  See  Joshua  iii.  1.  compared 
with  Joshua  iv.  19.  He  orders  them  to  march  up  to  the 
river  side,  where  they  came  and  lodged,  though  they 
were  unprovided  of  means  to  pass  it  in  the  ordinary  way. 
Though  they  had  neither  boats  nor  bridges,  yet  they  go 
forward  in  faith,  trusting  God's  power  and  promise.  It 
was  told  them,  Joshua  i.  11.  that  they  should  pass  it. 
We  must  go  on  in  the  way  of  our  duty,  though  we  fore- 
3ee  difficulties,  trusting  God  to  help  us  through  them 
when  we  come  to  them.  The  people  are  directed  to  fol 
low  the  Ark,  v.  3.  when  borne  bv  the  Priests  and  Levites> 
to  teach  us  closely  to  attend  ordinances,  if  we  would  have 
the  marks  of  God's  favour  and  special  presence. 

In  the  test  we  have  two  things,   1.  A  Command.   2, 
Reasons  given  for  it. 

As  to  the  first,  Sanctify  yourselves.  The  word  sanctify 
has  divers  acceptations  in  scripture.  Sometimes  it  is 
applied  to  God  ;  we  are  commanded  to  sanctify  the  Lord, 
that  is,  to  think  and  speak  reverently  of  him,  or  humbly 
to  worship  him.  At  other  times  we  are  commanded  to 
sanctify  ourselves,  and  then  it  imports  several  things  : 
■1.  Our  separating  or  setting  ourselves  apart  to  •  omfc  I 
b  b2 


306  APPENDIX. 

use.  2.  Our  cleansing  ourselves  from  all  ceremonial 
pollution.  3.  Our  preparing  ourselves  for  some  solemn 
or  sacred  action,  by  the  use  of  some  sacred  rites  or  cere- 
monies, such  as  legal  washing,  &,c,  4.  Our  putting  our- 
selves in  a  suitable  frame  for  attending  on  God's  worship. 
5.  Our  purifying  ourselves  inwardly  from  sin,  and  adorn- 
ing ourselves  with  holiness.  I  might  cite  scripture  for 
all  the  significations  of  the  word,  as  Exod.  xix.  22.  Josh, 
vii.  13.  I  Cor.  xv.  12.  2  Chron.  v.  11.  xxix.  5.  xxx.  3. 
&c.  I  shall  take  it  here  as  comprehending  something  of 
all  these  senses,  especially  the  people  preparing  them- 
selves to  attend  the  ark,  and  the  discovering  of  God's 
power,  glory,  and  goodness,  with  a  suitable  sorrow 
and  awful  frame  of  spirit,  befitting  such  a  great  oc- 
casion. 

2.  We  have  the  reasons  for  it,  For  to-morrow  the 
Lord  will  do  wonders  amongst  you.  See  how  magnifi- 
cently he  speaks  of  God's  works,  he  calls  them  zvonders  ; 
and  indeed  these  were  so,  the  dividing  of  the  waters  of 
Jordan,  and  making  them  to  stand  up  as  a  heap,  and 
then  to  run  back,  turning  fluids  into  solids,  and  causing 
the  Israelites  to  walk  through  the  rapid  river  upon  solid 
dry  ground.  All  these  were  great  wonders  of  God's 
power  and  goodness  towards  Israel.  Now,  says  Joshua,. 
since  God  is  about  to  give  you  such  uncommon  instances 
of  his  power  and  favour,  Sanctify  yourselves,  compose 
your  minds  by  meditation,  prayer,  and  abstractedness 
from  the  world,  that  ye  may  be  in  case  for  a  careful  and 
religious  observation  of  his  wonderful  works,  and  to  re- 
vive the  discovery  of  his  glory,  ami  the  communications 
of  his  goodness,  that  so  ye  may  give  God  all  the  glory, 
and  take  to  yourselves  the  comfort  of  his  wondrous 
works  and  gracious  appearances. 

Doctrine.  When  God  is  about  to  make  wonderful  dis- 
coveiies  of  hi«  glorv  and  goodness  to  his  people,  then 
ihey  should  make  solemn  preparation  for  observing  and 
receiving  of  the  same.  For  confirmation  whereof,  see 
Exod.  xix.  10,  11.  And  the  Lord  said  unto  Moses,  Go 
unlo  the  people,  and  sanctify  them  to-day  and  to-morrow, 
and  }et  them  wash  their  clothes,  and  be  ready  against 
the  third  day  ;  for  the  third  day  the  Lord  will  come 
down  in  the  sight  of  all  the  people*  upon  mount  Sinai. 
Or,  2dly,  When  God  sets  tryst  with  a  people,  IbeyehcuJJ 


APPENDIX,  307 

prepare  themselves  to  attend  him.  1  Sam.  xvi.  4.  5.  And 
Samuel  did  that  which  the  Loid  spake,  and  came  to 
Bethlehem  ;  and  the  elders  of  the  town  trembled  at  his 
coming,  and  said,  Comest  thou  peaceably ..?  and  he  said, 
Peaceably  :  I  am  come  to  sacrifice  unto  the  Lord  :  Sanc- 
tify yourselves,  and  come  with  me  to  the  sacrifice. 

Method,  f.  When  it  is  that  the  Lord  makes  such  won- 
derful discoveries  of  himself  to  his  people. 

II.  Wherein  the  preparation  for  waiting  on  the  won- 
der-working God  doth  lie. 

Ill     The  properties  of  this  preparation. 

IV.  The  necessity  of  it. 

V.  And  lastly,  I  shall  make  application. 

1.  As  to  the  first  head.  When  it  is  that  the  Lord  makes 
glorious  and  wonderful  discoveries  of  himself  to  a  peo- 
ple. 1.  When,  notwithstanding  of  grievous  sins  and  pro- 
vocations, he  averts  threatening  and  impending  judg- 
ments, and  comes  to  them  in  a  way  of  mercy  ;  as  when 
he  threatens  famine  and  scarcity,  he  sends  fruitful  sea- 
sons and  plenty  of  bread  ;  when  he  threatens  the  noi- 
some pestilence,  he  removes  it  and  sends  health  ;  when 
he  threatens  a  bloody  sword,  he  sheaths  it  up,  and  sends 
peace  and  safety. 

2.  When  he  is  pleased  to  quell  the  church's  enemies 
and  persecutors,  to  deliver  his  people  from  their  oppres- 
sions, and  give  them  the  freedom  of  their  assemblies,  and 
of  observing  God's  institutions  in  purity. 

3.  When  he  pours  out  a  spirit  of  reformation  on  all 
ranks  and  degrees,  so  that  people  generally  turn  to  the 
Lord,  prize  ordinances,  prayer,  family  worship,  and  ap- 
pear against  vice. 

4-  When  God  pours  out  his  Spirit  on  the  assemblies  of 
his  people,  so  that  the  preaching  of  the  gospel  is  attend- 
ed with  life,  power  and  success,  to  the  melting  of  hearts, 
and  converting  of  souls. 

5.  When  he  discovers  a  Redeemer  to  a  lost  sinking 
soul  ;  when  a  poor  self-condemned  sinner,  that  was  at  his 
wit's  end,  gets  a  sight  of  the  possibility  of  salvation 
through  the  satisfaction  of  Christ. 

6.  When  he  sets  forth  Christ  ciucified  before  our  eyes 
in  the  sacrament  ;  when  he  displays  therein  the  wisdom, 
justice,  love,  and  goodness  of  God  to  sinners  in  a  most 
lively  manner. 


308  APPENDIX. 

7.  When  he  returns  and  makes  his  people's  sky  break 
after  along  night  of  desertion  ;  when  he  makes  light  to 
arise  and  shine  to  them  that  were  in  darkness,  and  opens 
the  door  of  his  presence  chamber. 

8.  When  he  gives  them  the  victory  over  Satan's 
temptations  and  assaults,  after  long  sufferings  and  con- 
flicts, and  speaks  to  them  as  to  Paul,  2  Cor,  xii.  9.  My 
grace  is  sufficient  for  thee  ;  for  my  strength  is  made  per- 
fect in  weakness. 

9.  When  he  meets  with  them  in  ordinances,  looses 
their  bonds,  frees  them  from  straitenings  in  duty,  and  en- 
larges their  hearts  in  prayer,  and  enables  them  to  pour 
forth  their  complaints  and  requests  before  the  Lord. 

10.  When  he  comes  with  a  return  to  their  prayers: 
particularly,  1.  By  lifting  on  them  the  light  of  his  coun- 
tenance ;  or,  2.  By  giving  them  a  view  of  their  covenant 
relation  to  God  ;  a  well  grounded  hope  of  heaven,  and 
new  strength  to  grapple  with  sin,  perform  duties,  and 
bear  trials. 

11.  When  he  comes  and  gives  a  glorious  discovery  of 
his  greatness  and  majesty,  so  as  to  fill  them  with  awful 
fear  and  reverence  of  God,  and  makes  them  cry,  Lord, 
what  is  man,  that  thou  art  mindful  of  him  ?  O  the  un- 
speakable distance  that  is  between  God  and  us!  God  is 
glorious,  and  the  creature  is  nothing. 

12.  When  he  comes  and  gives  the  soul  a  glorious  dis- 
covery of  the  holiness  and  purity  of  God,  in  his  nature, 
his  law,  and  his  works,  as  he  did  to  Job,  making  him 
cry,  Behold  I  am  vile  :  and  to  Isaiah,  Woe  is  me, 
for  I  am  undone,  because  I  am  a  man  of  unclean  lips. 

13.  When  he  gives  a  glorious  discovery  of  the  good- 
ness and  mercy  of  God,  particularly  in  these  instances, 
1.  The  glorious  contrivance  of  our  redemption,  by  send* 
ing  Christ  to  save  us.  2.  In  pardoning  guilty  sinners  so 
many  crimes,  and  making  them  cry,  as  Micah  vii.  18. 
Who  is  a  God  like  unto  thee,  that  pardoneth  iniquity,  and 
passeth  by  the  transgression  of  the  remnant  of  his  herit- 
age ?  He  retaineth  not  his  anger  for  ever,  because  he 
delighteth  in  mercy.  3.  In  taking  rebellious  traitors  and 
enemies  to  God,  to  be  children  of  God,  and  favourites 
of  heaven.  4.  In  exalting  them  above  angels  that  never 
sinned,  and  providing  glorious  mansions  for  them. 

14.  When  he  comes  in  the  ordinances,  and  quickens 


APPENDIX.  309 

the  dead  and  languishing  graces  of  his  people;  as  f. 
When  he  melts  their  hard  hearts  into  the  exercise  of  re- 
pentance and  mourning  for  sin.  2.  When  he  comes  and 
actuates  their  faith,  enables  the  weak  sinner  to  go  out  to 
Christ,  cast  his  soul  and  lay  his  burden  on  him,  and  whol- 
ly to  look  to  him,  and  lean  on  him  for  pardon  and  salva- 
tion. 3.  When  he  conies  and  wakes  their  hearts  burn 
with  love  to  himself,  and  to  precious  Christ  the  Mediator, 
while  he  talks  to  them  and  opens  up  the  Scriptures.  4. 
When  he  draws  out  the  desires  and  pantings  of  the  soul 
towards  himself.  5.  When  he  quickens  the  spirit  of 
prayer,  and  elevates  the  heart  for  praise,  and  enables 
the  soul  for  every  duty. 

II.  As  the  second  head,  wherein  this  preparation,  and 
sanctifying  of  the  heart  for  waiting  on  God  in  ordinances, 
doth  lie.  First,  It  supposes,  1.  That  we  are  naturally 
unfil  and  unprepared  for  approaching  to  God.  2.  It  sup- 
poses a  work  of  God's  grace  and  Spirit  on  the  heart  ;  he 
only  fits  the  soul  for  spiritual  things.  It  is  God  that  work- 
eth  in  us  both  to  will  and  do  of  his  good  pleasure.  The 
preparation  of  the  heart  in  man,  aud  the  answer  of  the 
tongue  is  from  the  Lord,  Prov.  xvi.  1. 

Secondly,  It  directly  imports  these  things  ;  I.  The 
soul's  being  in  a  gracious  state,  translated  from  nature  to 
grace  by  the  Spirit  of  God,  andthat  the  stuil  is  recon- 
ciled to  God  by  the  blood  of  Christ,  and  a  work  of  sancti- 
iication  begun  ;   without  this  we  cannot  be  accepted. 

2.  It  lies  in  bringing  our  hearts  with  us,  and  engaging 
all  the  powers  and  faculties  of  our  souls  to  attend 
God  in  duty,  Psal  lxxxvi.  1  1.  Unite  my  heart  to  fear  thy 
name  ;  and,  Psal.  cxix.  10.  With  my  whole  heart  have  I 
sought  thee. 

3.  It  lies  in  our  having  right  thoughts  and  uptakings  of 
that  gracious  God  whom  we  approach  to  ;  1.  That  we 
believe  that  God  is,  and  is  a  rewarder  of  them  that  dili- 
gently seek  him.  2.  That  he,  incomprehensibly  great 
and  glorious,  fills  the  heavens  and  earth  with  his  presence, 
and  that  great  fear  and  reverence  is  due  to  him.  3.  That 
he  is  glorious  in  holiness,  and  of  purer  eyes  than  that  he 
can  behold  iniquity.  4.  That  he  is  spotless  injustice, 
and  will  by  no  means  clear  the  guilty.  5.  That  he  is 
omnipotent  in  power,  for  protecting  his  people,  and  de- 
stroying his  enemies.     6.  That  he  is  matchless  in  clem 


310  APPENDIX. 

ency  and  mercy,  easy  to  be  entreated,  and  ready  to  for- 
give through  Christ.  7.  That  he  is  faithful,  and  keeps 
covenant  for  ever. 

4.  It  lies  in  having  humble  and  low  thoughts  of  our- 
selves, as  unworthy  to  approach  to  God,  or  receive  any 
token  of  his  favour.  The  soul  that  is  sanctified  and  pre- 
pared for  approaching  to  God,  hath  a  deep  sense  of  form- 
er sins  and  miscarriages,  wonders  at  God's  patience, 
that  the  earth  hath  not  opened  its  mouth  to  swallow  it 
up  ere  nnw. 

b.  It  lies  in  cleansing  and  purifyingourselves,  by  search- 
ing for  and  throwing  out  all  those  sins  and  evils  that  un- 
fit  us  for  converse  with  God.  If  we  would  have  God  to 
accept  us,  we  must  regard  no  iniquity  in  our  hearts  ; 
particularly,  1.  We  must  cast  out  pride  and  self-conceit. 
if  we  have  a  good  opinion  of  ourselves,  our  duties  and 
performances,  God  will  not  accept  us;  we  must  count 
all  but  loss  and  dung  for  Christ.  2.  Worldliness,  and 
thoughts  about  earthly  things.  3.  Unhelief  and  doubtings 
concerning  the  truths  of  God.  4.  Malice  and  revenge. 
5.  Vain  and  wandering  thoughts,  and  seek  to  have  our 
hearts  fixed,  Psal;  hi. 

6.  It  lies  in  our  retiredness  and  abstractedness  from 
the  world  and  earthly  thoughts.  In  the  temple,  for  as 
much  flesh  as  was  used  there  for  the  sacrifice,  not  one 
fly  was  seen  stirring  ;  which  teacheth  us  to  drive  away 
the  flies  of  worldly  thoughts  in  God's  presence,  that  they 
do  not  spoil  or  corrupt  the  sacrifice,  as  that  grievous 
Swarm  of  flies  did  every  thing  in  the  land  of  Egypt,  Exod. 
viii.  24.  Do  as  Abraham,  when  he  went  to  approach  God 
and  to  sacrifice  on  mount  Moriah,  Gen.  xxii.  4.  5.  When 
he  saw  the  place  afar  off,  he  said  to  his  young  men,  Abide 
you  here  with  the  ass,  and  I  and  the  lad  will  go  yonder 
and  worship.  He  knew  that  if  they  had  gone  along  with 
him,  they  would  so  distract  him  with  their  clamour,  that 
he  could  not  offer  sacrifice  with  that  freedom  and  tran- 
quility of  spirit  requisite. 

7.  It  lies  in  examining  the  principles  from  which  you 
act,  and  ends  to  which  you  move  in  duty.  The  princi- 
ples must  be  faith  and  love  ;  the  belief  of  God's  command, 
and  the  love  of  Christ,  must  constrain  you  to  duty.  Your 
ends  must  be  to  glorify  God  and  enjoy  him  ;  not  as  the 
Pharisees,  to  be  seen  of  men  ;  not  legal  ends  to  get  a 


APPENDIX.  311 

reward.  Selfish  and  legal  ends  are  as  a  dead  fly  to  spoil 
the  ointment,  and  make  duties  unsavoury  to  God.  O  for 
right  principles,  pure  and  spiritual  ends  ! 

8.  It  consists  in  labouring  to  get  the  heart  in  a  suitable 
frame  for  converse  with  God  ;  as,  1.  In  a  humble  and 
self-denied  frame.  2.  In  a  spiritual  and  heavenly  frame. 
3.  In  a  fixed  and  stayed  frame,  calling  in  all  straying  and 
wandering  thoughts,  breathing  out  that  prayer,  Psal. 
Ixxxvi.  11.  4.  In  a  loving  and  an  affectionate  frame  ;  for 
God  is  love,  and  love  is  the  cement  between  God  and  the 
soul  in  duty.  5.  In  a  cautious  and  watching  frame,  guard- 
ing always  against  every  thing  t hi* t  may  creep  in,  to  in- 
dispose you  for  communion  with  God,  and  mar  your  ac- 
cess to  him.  6-  In  an  active  and  lively  frame  ;  all  the 
spices  should  flow  out,  all  the  graces  should  be  in  exer- 
cise. 

9.  It  lies  in  awakening  our  souls  which  are  naturally 
dull  and  drowsy,  to  activity  and  liveliness  in  duty,  as  Da- 
vid, Psal.  Ivii.  8.  Awake  up,  my  glory,  awake,  psaltry  and 
harp:  1  myself  will  awake  early.  Psal.  ciii.  1.  Bless  the 
Lord,  O  my  soul,  and  all  that  is  within  me,  bless  his  holy 
name.  Be  stirred  up  all  that  is  within  me  ;  there  must 
be  a  stirring  up  of  our  souls  to  take  hold  of  God,  Isa.  lxiv. 
7.  Put  forth  your  spiritual  strength  to  the  utmost ;  pray 
with  the  most  fervent  importunity  ;  praise  with  spiritual 
elevation  of  heart ;  love  God  with  the  most  sublime  af- 
fections ;  and  do  all  in  some  proportion  to  the  greatness 
©f  that  God  with  whom  you  have  to  do,  Psal.cl.  2.  Praise 
him  according  to  his  excellent  greatness. 

10.  It  lies  in  our  earnest  prayers  to  God  to  sanctify 
us;  for  we  must  put  it  back  on  him,  and  pray  for  the 
sanctifying  influences  of  his  Spirit,  for  the  subduing  of 
sin,  quickening  grace,  and  perfecting  holiness  in  the  fear 
of  God. 

III.  As  to  the  third  head,  the  properties  of  this  prep- 
aration ;  1.  It  must  be  timeous  preparation.  The  Jews 
took  time  to  prepare  for  approaching  God  in  the  passo- 
ver,  they  had  the  lamb  for  days  before  in  their  houses, 
tied  to  their  bed  posts,  that  hearing  constantly  its  bleat- 
ing they  might  look  back  to  Egypt,  and  remember  the 
sorrows  and  bondage  they  endured  there,  and  be  thank- 
ful for  their  redemption  ;  and  especially  for  their  deliv- 
erance  from  the  destroying  angel   that  night  he  passed 


31S  APPENDIX. 

over  their  houses,  which  were  sprinkled  with  the  blood 
of  the  Lamb.;  and  that  they  might  look  forward  to  the 
Messiah,  and  remember  the  bitter  agonies  and  sufferings 
he  was  to  endure  for  their  sins. 

2.  Inward  preparation.  It  must  lie  mainly  in  the  heart ; 
a  grave  decent  carriage  is  needful  indeed,  but  God  looks 
to  more  than  the  outward  appearance,  even  to  the  heart. 

3.  Conscientious  preparation,  doing  all  as  in  the  sight 
of  God,  before  whom  all  things  are  naked  and  bare. 
Study  to  have  single  ends  and  aims  to  glorify  God,  and 
obey  our  Lord  and  Saviour's  call. 

4.  Diligent  preparation,  not  dealing  with  a  slack  hand, 
but  applying  your  souls  with  the  greatest  activity  to  the 
work  in  hand,  believing  that  your  salvation  depends  on  it. 

5.  Humble  and  self  dented  preparation,  trusting  in  no- 
thing in  yourselves,  but  in  Christ;  depending  on  God 
that  he  would  fit  and  prepare  your  hearts,  and  accept 
graciously  for  Christ's  sake. 

6.  Universal  preparation  ;  be  mindful  of  all  the  parts 
of  it,  especially  of  examining  yourselves  with  respect  to 
your  state,  your  sins,  your  wants,  your  knowledge,  faith, 
repentance,  love,  and  new  obedience. 

IV".  As  to  the  fourth  head,  the  necessity  of  this  prepa- 
ration; 1.  Because  of  the  falseness,  sluggishness,  and  de- 
ceitfulness  of  our  hearts  ;  they  love  to  wander  from  God, 
and  are  bent  to  backslide  in  duty,  as  the  wise  man  says, 
Eccles.  x.  VO.  If  the  iron  be  blunt,  and  he  do  not  whet  the 
Q(\^e9  then  must  he  put  to  more  strength.  Labour  to 
heat  the  iron,  seeing  a  blunt  iron,  if  hot,  will  pierce  more 
easily  than  a  sharper,  if  cold.  Warm  your  hearts  with 
the  love  and  sufferings  of  Christ. 

2.  Because  it  is  the  heart  God  mainly  seeks  in  duty, 
Prov.  xxiii.  26.  My  son,  give  me  thine  heart ;  he  says  as 
Joseph  concerning  Benjamin,  Except  your  brother  be 
with  you,  I  will  not  see  your  face.  I£  the  heart  be  not 
brought  to  him,  there  can  be  no  acceptance. 

3.  Because  God  is  well  pleased  with  them  that  do  so, 
as  with  Jehosaphat,  2  Chron.  xix.  3.  Nevertheless  there 
are  good  things  found  in  thee,  that  thou  hast  taken  away 
the  groves  out  of  the  land,  and  hast  prepared  thine  heart 
to  seek  God.  And  he  is  highly  displeased  with  those 
that  do  it  not,  as  with  Rehoboam,  2  Chron  xii.  14.  And 
he  did  evil,  because  he  prepared  not  his  heart  to  seek 
God. 


APPENDIX.  313 

4.  Because  God,  whom  we  approach  to,  is  an  infinite- 
ly holy  and  pure  spirit,  and  will  be  worshipped  in  spirit 
and  in  truth. 

IMPROVEMENT. 

Inference.  T  see  hence  the  cause  why  so  few  get  dis- 
coveries of  God's  glory,  and  wonders  of  mercy,  in  the  or- 
dinance, but  meet  with  a  hiding  God,  they  do  not  sancti- 
fy themselves,  and  prepare  their  hearts  in  a  suitable 
manner. 

II.  Use  of  reproof  to  several:  I.  To  those  who  ap- 
proach God  under  the  power  of  wandering  and  roving 
thoughts,  their  minds  are  not  fixed,  sanctified,  and  pre- 
pared. 2.  To  those  whose  minds  are  going  out  after 
their  covetousness,  when  their  bodies  only  are  presented 
before  God.  3.  To  those  who  are  hypocritical  and  for- 
mal in  their  approaches  to  God.  4.  To  those  whose 
hearts  are  duJI  and  drowsy  in  God's  service. 

III.  Use  of  trial.  It  concerns  you  upon  this  Occasion 
to  examine  if  your  hearts  be  sanctified  and  prepared  for 
approaching  God  to-morrow.  It  is  highly  necessarv  now 
to  examine  your  souls,  Let  a  man  examine  himself,  and 
so  let  him  eat.  I  fear  there  are  many  unsanctioned  and 
unprepared  hearts  among  us.  And  in  order  to  assist  you 
therein,  I  shall  give  some  marks,  both  negatively  and  pos- 
itively. 

1.  Negatively,  marks  of  unsanctified  hearts:  1.  The 
ignorant  heart  that  knows  not  Christ,  nor  has  any  uptak- 
§ng  of  the  way  of  salvation  through  his  righteousness. 
Such  are  unprepared,  and  incapable  of  gracious  com- 
munion with  God.  See  how  the  promise  runs,  Jer. 
xxiv.  1  will  give  them  an  heart  to  know  rne,  that  I 
am  the  Lord,  and  they  shall  be  my  people,  and  I  will 
be  their  God,  for  they  shall  return  unto  me  with 
their  whole  heart.  2.  The  unbelieving  heart  is  unpre- 
pared. 3.  The  impenitent  heart.  4.  The  heart  that 
harbours  Christ's  enemy  5.  The  heart  that  hath  no 
love  to  Christ.  6.  No  love  to  the  friends  of  Christ.  7» 
No  hungering  and  thirsting  after  Christ  and  his  righteous- 
ness. 8.  That  hath  slight  thoughts  of  his  ordinances. 
9.  Indifference  about  the  success  of  the  ordinances. 
10  That  resists  the  motions  of  the  Spirit.  II.  The 
bearf  that  is  drowsy,  and  at  no  paies  to  awaken  itself. 

SI 2.  That  is  a  stranger  to  itself,  and  to  self-examination. 
C  c 


314  APPENDIX. 

Such  heart*  are  unsanctified  and  unprepared  for  approach- 
ing to  God  to-morrow. 

2.  Positive  marks  of  hearts  in  some  measure  sanctified 
and  prepared.  1.  Means  sensible  of  their  depravity 
and  sinfulness.  2.  That  are  sensible  of  their  need  of 
Christ.  3.  Hearts  tilled  with  rev  en  are  against  sin.  4. 
That  are  humble  and  lowly.  6.  Hearts  troubled  for  heart 
plagues  and  sins.  6.  Hearts  that  consent  to  the  well 
ordered  covenant  in  all  its  articles.  7.  Hearts  that  aim 
at  communion  and  fellowship  with  God  in  every  duty.  8. 
Hearts  that  bold  on  in  close  pursuit  after  Christ,  not- 
withstanding discouragements  and  disappointments,  as 
Mary  Magdalene,  who  would  not  leave  the  sepulchre, 
when  others  left  it.  9.  Hearts  that  are  unsatisfied 
with  the  best  means  and  ordinances,  if  God  be  not 
found  in  them.  10.  Hearts  that  are  applying  themselves 
to  every  duty  in  Christ's  strength,  saving,  without  Christ 
I  can  do  nothing.  11.  Hearts  that  are  troubled  when 
they  drive  heavily  in  duty,  and  are  weary  of  their  remiss- 
ness. 12.  Hearts  tender  of  the  peace  of  God,  afraid  of 
sin,  and  grieving  the  Spirit.  13.  Hearts  concerned  about 
the  success  of  this  ordinance,  both  with  respect  to  them- 
selves and  others.  14.  Hearts  concerned  for  want  of  suf- 
ficient preparation,  praying,  with  Hezekiah,  for  pardon 
and  acceptance,  though  not  cleansed  according  to  the 
purification  of  the  sanctuary,  2  Chron.  xxx.  18,  19. 

IV.  Use  of  exhortation.  O  communicants  sanctify  your- 
selves against  to-morrow,  that  the  Lord  may  come  down 
and  do  wonders  among  you,  wonders  of  mercy  for  your 
souls. 

Motive  1.  Consider  that  ihe  near  approach  you  are  to 
make  to  God  at  his  table  to-morrow,  is  the  nearest  ap- 
proach you  can  possibly  make  on  this  side  of  death.  Con- 
sider what  preparation  God  required  of  the  Israelites  for 
receiving  the  fiery  law  at  mount  Sinai,  Exod.  xix.  10,  11, 
God  commanded  them  to  sanctify  themselves,  wash  their 
clothes,  and  be  ready  against  the  third  day,  for  upon  that 
day  the  Lord  would  come  down  upon  mount  Sinai,  in 
sight  of  all  the  people.  What  awful  fear  and  trembling 
do  you  imagine  was  there  among  them,  when  God  came 
down  in  a  thick  cloud,  when  the  trumpet  began  to  sound, 
the  thunder  to  crack,  the  mountain  to  smoke,  and  the 
earth  to  tremble  under  the  weight  of  the  great  God  de- 


APPENDIX.  315 

scending  on  it*  Well,  yon  should  be  under  the  same  awe 
of  God  in  this  solemn  ordinance  as  they  were.  It  is  true, 
he  comes  not  down  with  such  terror,  to  give  ?  fiery  law, 
as  on  mount  Sinai,  but  to  deliver  the  gospel  of  peace  from 
mount  Sion  :  But  mind,  it  is  the  same  God  that  speaks, 
hath  the  *-ame  majesty,  the  same  authority,  and  therefore 
you  should  prepare  as  carefully,  and  be  as  humble  before 
him,  as  the  Israelites  were.  Were  God  to  come  down 
among  you  to-morrow  in  terrible  inasjety,  should  a  thick 
cloud  fill  this  house,  and  lightning  break  out,  and  should 
you  hear  the  thunder  of  his  voice,  I  am  the  Lord,  thou 
shalt  have  no  other  Gods  before  me,  certainly  such  a 
dreadful  glory  would  make  your  hearts  tremble  within 
you,  and  the  earth  tremble  beneath  you.  Well  then, 
God  is  come  down  as  really  among  you  as  among  the  Is- 
raelites, hear  him  with  the  same  reverence,  and  be  as  in- 
tent upon  adoration  as  they  wore.  Let  not  hi*  gracious 
and  familiar  way  of  condescending  to  deal  with  you,  tempt 
you  to  come  va  it h  fess  preparation  and  reverence. 

2.  Consider  the  nature  of  that  God  you  are  to  approach 
to.  1.  A  great  and  mighty  God,  P^al.  IXxxix.  7,  b\  God 
is  greatly  to  be  feared  in  (he  assembly  of  the  saints,  and 
to  be  had  in  reverence  of  ail  them  that  are  about  him. 
O  Lord,  God  of  hosts,  who  is  a  strong  Lord  like  onto  thee, 
or  to  thy  faithfulness  round  about  tfiee  ?  Would  we  feast 
with  a  great  king-  with  filthy  hands  and  garments  ?  Jo- 
seph prepared  himself  by  shaving  himself,  and  changing 
his  raiment,  before  he  went  in  to  Pharaoh  ;  and  wilt  thou 
not  prepare  thyself,  by  putting  thy  soul  in  the  holiest 
dress  and  humblest  posture,  when  thou  art  to  go  to  the 
King  of  heaven  and  earth?  2.  He  is  a  jealous  and  om- 
niscient God,  most  jealous  of  his  honour,  and  will  come  in 
to  see  the  guests,  Matth.  xxii.  11.  and  then  he  will  spy 
every  unprepared  and  unsanctified  guest  ;  lie  notices 
the  state  of  your  souls,  the  frame  of  your  hearts,  the 
ends  of  your  communicating,  and  your  preparation  before 
hand.  O  then  sanctify  yourselves  before  you  come  to 
the  feast.  3.  He  is  a  pure  and  holy  God  ;  he  cannot 
hold  communion  with  unholy  persons,  he  will  be  sancti- 
fied in  them  that  come  nigh  him,  Lev.  x.  3.  he  will  be 
attended  as  a  holy  God,  in  a  holy  manner.  Did  a  holy 
angel  set  tryst  with  you  at#a  certain  place,  against  such 
an  hour,  would  you  not  prepare  with  all  seriousness  and 


316  APPENDIX. 

solemnity  to  attend  him  ?  Oh!  but  it  is  the  God  of  an- 
gels that  trysts  with  you  here  even  the  God,  before  whom 
the  angels  adore,  and  cover  their  faces  and  feet  with 
their  wings,  and  say,  Holy,  holy,  holy,  Lord  God  Almigh- 
ty. If  the  linen  on  the  communion  table,  or  vessels  that 
hold  the  elements  were  foul,  ye  would  be  ready  to  ex- 
claim it ;  and  no  doubt  there  ought  to  be  observed  an 
outward  decency  in  this  respect:  Christ  would  have 
the  very  room  in  good  order  where  he  was  to  eat  (he 
passover.  But  O  it  is  a  small  crime  to  have  a  foul  cloth 
or  vessel  for  outward  elements,  in  respect  of  what  it  is  to 
have  a  foul  heart,  or  an  unprepared  soul  to  entertain  a 
holy  God,  and  receive  the  body  and  blood  of  Christ. 

3.  Consider  that  God's  people  used  always  great  pre- 
paration before  solemn  approaching  to  God,  Gen.  xxxv. 
1 — 5.  Where  we  see  how  solemnly  Jacob  prepared 
himself  and  his  family,  when  by  God's  command  he  was 
going  up  to  Bethel,  to  sacrifice  unto  the  Lord.  They 
change  their  garments,  wash  and  make  themselves  clean, 
and  put  away  their  strange  gods.  How  much  more  ought 
we  to  prepare,  when  we  go  not  only  to  Bethel,  God's 
house,  but  to  God's  table,  by  changing  our  garments  of 
•  in,  and  putting  on  Christ's  righteousness  by  faith,  and 
putting  away  and  mortifying  our  lusts  and  idols  of  jeal- 
ousy ?  We  see  also  the  Psalmists  preparation  for  ap- 
proaching to  God,  Psalm  xxvi.  6.  I  will  wash  my  hands 
in  innocency,  so  will  I  compass  thine  altar,  O  Lord.  The 
Jews  had  great  preparation  for  the  passover,  and  so  should 
we  for  the  Lord's  supper  that  is  come  in  its  room. 
Wherefore  we  find  the  primitive  Christians  used  to  sit  up 
whole  nights  at  prayer  before  the  Lord's  supper,  which 
ihey  called  vigilioi. 

4.  Consider  that  the  matter  of  this  sacrament  requires 
solemn  preparation.  Solomon  directs  us,  when  we  are 
to  eat  with  a  ruler,  to  consider  what  is  set  before  us, 
Prov.  xxii.  1.  There  are  here  the  symbols  of  Christ's 
body  and  blood,  rare  food  !  It  is  a  great  sin  to  abuse 
common  meat  and  drink,  or  to  partake  of  these  without 
some  serious  thought  before  hand.  We  would  have  ves- 
sels clean  to  hold  our  ordinary  food  ;  but  here  is  soul 
food,  heaven's  dainties,  the  jewel  of  heaven.  Christ's 
body  in  the  sacrament  must  be  wrapt  in  a  clean  soul,  as 


APPENDIX.  317 

well  as  his  body  by  Joseph  of  Arimathea,  was  wrapt  in 
clean  linen,  and  laid  in  a  new  tomb. 

5.  The  duties  to  be  performed  at  the  Lord's  table  re- 
quire preparation,  viz.  Covenanting  with  God,  renewing 
our  baptismal  vow,  expressing  our  love  to  Christ,  feast- 
ing on  a  broken  Christ. 

6.  You  are  naturally  unfit  for  this  ordinance;  natural- 
ly you  have  neither  habitual  nor  actual  preparation,  be- 
ing dead  in  sins  and  trespasses,  leprous,  loathsome,  car- 
nal, and  earthly  minded.  Wherefore  we  must  be  quick- 
ened and  purified,  before  we  can  hold  communion  with  a 
holy  God. 

7.  Because  communion  with  God  would  be  altogether 
disagreeable  to  an  unsanetified  soul,  he  would  weary  ot 
it,  and  take  no  pleasure  in  it. 

8.  Because  of  the  great  advantage  of  this  preparation, 
God  will  come  to-morrow,  and  work  wonders  -of  mercy 
for  such  as  sincerely  aim  at  preparation.  O  then  sanctify 
yourselves.  Quest.  What  are  these  wonders  of  mercy  ? 
Ans.  1.  He  will  raise  dead  souls  out  of  the  grave,  and 
put  life  in  them,  2.  He  will  warm  cold  hearts,  and  put 
spiritual  heat  in  them.  3.  He  will  soften  hard  rocky 
hearts,  and  make  them  tender  and  sensible.  4.  He  will 
cleave  the  rock  and  make  waters  gush  out  of  it,  the  wa- 
ters of  penitential  tears.  5.  He  will  cure  the  paralytic 
trembling  hand,  that  could  hardly  be  stretched  out  or 
grip  to  any  thing.  He  will  enable  the  weak  soul  to  grip 
fast  to  Christ,  and  subscribe  his  name  to  the  marriage  con- 
tract. 6.  He  will  strengthen  the  feeble  knees  and  lame 
feet,  and  make  the  soul  to  run  on  in  the  way  of  his  com- 
mandments with  enlarged  heart.  7.  He  will  kill  strong 
Goliahs  and  lusts  that  defied  the  armies  of  the  God  of 
Israel.  8  lie  will  fix  a  wandering  heart,  and  fix  it  on 
God  and  things  above,  9.  He  will  heal  a  wounded  con- 
science by  the  balm  of  Gilead.  10.  He  will  brighten  a 
dark  cloudy  mind,  and  resolve  all  the  doubts  and  fears  of 
believers.  11.  He  will  give  a  light  of  the  King  in  his 
beauty,  a  view  of  the  smiles  of  Christ's  lovely  face.  12. 
He  will  give  a  seal  of  the  pardon  of  all  your  sins.  13. 
He  will  give  a  Pisgah  view  of  Canaan,  a  sight  of  the- 
promised  land.  14.  He  will  fcnn]  the  hungry i  and  fill 
then)  with  the  dainties  of  heaven.  O  the«e  are  rare  won- 
ders of  grace,  that  Christ  will  work  for  the  prepared  soul. 

<s  c  % 


818  APPENDIX. 

O  preparation  is  your  seed  time,  receiving  is  jour  bar- 
vest.  Now,  as  a  man  soweth,  so  shall  he  reap  ;  He  that 
sovveth  sparingly,  shall  reap  sparingly,  and  he  which  sow- 
eth bountifully,  shall  reap  also  bountifully,  2  Cor.  ix.  6. 
It  is  in  the  duty  of  partaking,  as  in  the  duty  of  praying, 
the  more  prepared  a  man's  heart  is  to  pray,  the  greater 
is  his  return  from  heaven,  Psal.  x.  17.  Thou  wilt  prepare 
their  hearts,  thou  wilt  cause  thine  ear  to  hear.  So  it  may 
he  said  in  the  case  of  receiving,  Thou  wilt  prepare  the 
heart,  thou  wilt  cause  thine  hand  to  give.  When  God 
prepares  a  man's  heart  for  duty,  it  is  a  token  he  hath  a 
hand  prepared  for  mercy.  Hence  the  Lord  makes  that 
gracious  promise,  Psal.  lxxxi.  10.  Open  thy  mouth  wide, 
and  I  will  nil  it,  q,  d.  I  will  enlarge  my  hand  as  you  en- 
large your  heart.  He  saith,  as  Joseph  to  his  steward, 
Gen.  xliv.  1.  Fill  the  men's  sacks  as  much  as  they  can 
carry.  So  as  Joseph's  brethren  prepared  sacks  in  num- 
ber and  largeness,  so  did  they  carry  corn  away  :  And  as 
you  bring  prepared  hearts  to  the  ordinance,  so  shall  you 
reap  benefit  thereby. 

9.  Because  of  the  great  danger  in  coming  unprepared. 
1?  you  do  not  sanctify  and  prepare  yourselves.  God  will 
come  and  do  wonders  of  judgment,  wonders  of  wrath 
among  you.  1.  He  may  inflict  bodily  diseases,  as  1  Cor. 
?:i.  30.  2.  He  may  send  untimely  death.  3.  He  may 
imite  with  desertion  from  God.  4.  He  may  send  dark- 
ness on  the  mind.  5.  He  may  smite  with  deadness  and 
impenitency  on  the  heart.  6.  With  decaying  and  with- 
ering on  the  gifts  and  graces.  7.  He  may  send  a  lean- 
ness and  barrenness  on  the  soul.  8.  He  may  smite  with 
formality  and  life  lessn  ess  in  duty.  9.  With  sea  redness 
on  the  conscience,  so  as  it  shall  challenge  for  no  sin.  10. 
He  may  send  horror  and  terror  on  the  conscience,  so  as 
to  make  it  a  Magor  missabib.  11.  He  may  let  Satan 
loose  against  you  with  temptations,  atheistical  and  blas- 
phemous thoughts.  12.  He  may  send  you  to  hell  from 
the  communion  table,  as  Mat.  xxii.  12,  13.  And  he  saith 
unto  him,  Friend,  how  comest  thou  in  hither,  not  having- 
a  wedding  garment  1  And  he  was  speechless.  Then  said 
*be  King  to  the  servants,  Bind  him  hand  and  foot,  and  take 
hirn  away,  and  cast  him  into  outer  darkness. 

Quest.  How  shall  I  get  my  heart  sanctified  and  pre- 
pared, so  as  I   may  expect  the  Lord  will  come  and  do 


APPENDIX.  319 

wonders  of  grace  for  me  to-morrow  ?  Ans.  There  is  a 
twofold  preparation,  habitual  and  actual  ;  you  must  study 
both,  and  habitual  preparation  in  the  first  place.  Quest. 
What  is  habitual  preparation  ?  Ans.  It  hath  several  in- 
gredients in  it.  1.  A  covenant  relation  to  God  in  Christ. 
2.  A  principle  of  spiritual  life.  3,  A  state  of  peace  with 
God.  4.  The  imputation  of  Christ's  righteousness.  5. 
An  universal  change  by  regenerating  grace.  6.  The  in- 
habitation of  the  Spirit.  7.  A  holy  conversation.  8.  The 
lamp  of  a  profession.  Quest.  2.  What  is  the  actual  prep- 
aration for  the  Lord's  supper?  Ans.  I.  Sequestrating 
ourselves  from  the  world.  2.  Self-examination.  3.  Hu- 
miliation for  sin.  4.  Renewing  of  our  personal  cove- 
nant with  God  in  Christ.  5.  Reformation  of  what  is  a- 
miss.  6.  Exciting  of  all  the  graces  to  a  lively  exercise. 
7.  Meditation  on  the  death  and  sufferings  of  Christ.  8. 
Earnest  prayer  to  God  for  preparation  and  assistance  in 
the  work.  And  after  your  utmost  preparation,  you  must 
lay  no  stress  thereon,  but  cast  yourself  wholly  on  Christ 
for  assistance,  saying,  It  is  only  in  the  Lord  I  have  right- 
eousness and  strength  We  ought  to  be  denied  to  our- 
selves, and  to  look  with  David  to  the  Lord  both  for  assis- 
tance and  acceptance,  Psal.  Ixxi.  16.  1  will  go  in  strength 
of  the  Lord,  I  will  make  mention  of  thy  lighteousness 
even  of  thine  only.  You  ought  to  imitate  king  Asa,  who, 
though  he  had  a  great  army  to  light  against  the  Ethiopi- 
ans, yet  cried  to  the  Lord,  and  trusted  in  him  alone  for 
help  as  you  have  it  recorded,  2  Chron.  xiv.  11.  And  Asa 
cried  unto  the  Lord  his  God,  and  said,  Lord,  it  is  nothing 
with  thee  to  help,  whether  with  many,  or  with  them  that 
have  no  power  ;  help  us,  O  Lord  our  God  ;  for  we  rest 
on  thee,  and  in  thy  name  we  go  out  against  this  muliitude. 
So  let  every  communicant  say,  "  Lord,  all  my  strength 
44  and  preparations  are  nought,  I  have  no  power  for  cel- 
"  ebrating  this  feast ;  help  me,  O  Lord  my  God,  for  I  rest 
"  on  thee,  and  in  thy  name  1  go  to  this  great  and  weigh- 
M  ty  ordinance."  And  if  you  come  forward  to-morrow 
in  this  self-denied  and  sanctified  frame,  you  have  ground 
to  expect  that  the  Lord  will  do  wonders  of  grace  and 
mercy  for  you. 


ACTION   SERMON. 


From  Cant.  ii.  4.  He  brought  me  to  the  banqueting  house, 
and  his  banner  over  me  was  love. 


T* 


he  whole  of  this  song  is  an  allegorical  description  of 
the  mysterious  union  and  communion  betwixt  Christ  and 
his  church,  under  the  persons  of  a  bridegroom  and  bride, 
which  is  a  frequent  metaphor  made  use  of  in  Scripture. 
The  forty-fifth  Psalm  is  an  abridgment  of  this  song.  In 
this  chapter  Chi ist  and  the  Church  seem  to  strive  who 
shall  outvie  each  other  in  their  commendations.  Christ 
first  commends  the  Church,  and  then  the  Church  extols 
Christ.  She  compares  him  to  the  apple  tree  among  the 
trees  of  the  wood,  verse  3.  Christ  is  a  fruithearing  tree, 
but  the  children  of  men  are  barren  trees.  AndO  but  his 
shadow  is  refreshing,  and  his  fruit  sweet  to  a  believer. 
But  as  if  the  shadow  and  fruits  of  an  apple  tree  were  too 
low  a  simile,  to  set  forth  his  excellency  and  goodness,  she 
tells  us  of  the  entertainment  he  gives  her  in  ihe  ban- 
queting house,  in  the  text. 

Where  we  have,  1.  The  place  where  the  Spouse  was 
brought  to,  the  banqueting  house,  or  house  of  wine;  i.  e.  of 
feasting,  because  wine  is  a  principal  part  of  feasts  ;  by 
which  we  are  to  understand  the  order,  or  means,  where- 
by Christ  conveys  his  graces  and  blessings  to  believers  ; 
and  there  i.«  none  of  all  the  ordinances  of  the  gospel  that 
may  more  fitly  be  called  the  banqueting  or  feasting  house, 
than  this  of  the  Lord's  supper,  which  is  the  great  gospel 
feast  wherewith  Christ  entertains  his  people  on  earth. 
Ordinances  are  cal!ed  the  banqueting  house,  because  oi 
the  great  plenty,  variety,  and  riches  of  the  blessings  he 
thereby  communicates  to  his  people. 

2.  We  have  the  person  that  brings  her  into  this  ban- 
queting house,  and  that  is  Christ,  He  brought  me  ;  which 
shews,  1.  Our  want  of  right  to  these  blessings  of  our- 
selves.    All  our  right  is  in  Christ*     2.  Our  impotency  to 


APPENDIX.  321 

come  to  the  feasting  house  :  he  must  give  us  both  strength 
and  preparation  of  soul.  3.  The  freeness  of  his  grace 
in  bestowing  these  blessings  on  us. 

3.  The  manner  how  she  is  brought  in,  and  that  is  un- 
der a  banner,  standard,  or  ensign.  It  is  a  military  word  ; 
banners  or  en«igns  are  used  in  camps  and  armies.  Psal. 
xx.  5.  We  will  rejoice  in  thy  salvation,  and  in  the  name 
of  our  God  will  set  up  our  banners.  Her  march  or  en- 
try into  this  feasting  house  was  joyful  and  triumphant, 
such  as  that  of  people  under  a  displayed  banner;  or  co- 
lours lifted  up.  Colours  are  useful  to  draw,  invite,  en- 
gage, and  lead  people  after  their  captain  ;  and  the  lifting 
up  or  displaying  of  colours  is  a  sign  to  invite  and  direct 
those  of  such  a  party  or  side,  to  come  to  such  a  place,  of 
march  such  a  way.  Now,  what  is  the  device  or  motto  of 
Christ's  banner;  not  like  those  of  other  generals,  a  lion, 
an  eagle,  &c.  but  Love.  The  love  of  a  crucified  Jesus 
is  like  a  banner  lifted  up  and  displayed  in  the  gospel  for 
inviting  and  engaging  sinners  to  come  to  him.  Love  is 
the  bacner  that  Christ  lifts  up  and  displays  this  day,  to 
engage  you  to  come  to  him,  and  list  yourselves  under 
his  banner.  Love  is  that  which  leads  to  the  banqueting 
house,  and  furnishes  provision  and  entertainment  for  us 
there. 

Observe  I.  That  Christ  has  rich  feasts  in  the  ordinan- 
ces for  entertaining  his  people's  souls. 

II.  That  the  banner  which  Christ  displays  for  drawing 
us  fo  him  is  love. 

As  to  the  first,  I  shall  shew,  1.  That  Christ  in  the  ordi- 
nances doth  provide  feasts  for  his  people's  souls.  2.  That 
the  Lord's  supper  in  particular  is  one  principal  feast  that 
he  prepares  fur  them.  3.  Why  he  prepares  such  a  feast. 
4.  Shall  Apply. 

As  to  the  first,  it  is  evident,  1.  From  God's  promise  to 
his  people,  r sal.  xxxvi.  8.  They  shall  he  abundantly  sat- 
isfied with  the  fitness  of  thy  house  ;  and  thou  shalt  make 
them  drink  of  the  river  of  thy  pleasures.  Isaiah  xxv.  6. 
And  in  this  mountain  shall  the  Lord  of  Hosts  make  unto 
all  people,  a  feast  of  fat  things,  a  frast  of  wines  on  the 
lees,  of  fat  things  full  of  marrow,  of  wines  on  the  lees 
well  refined.  This  promise  is  concerning  the  gospel 
times.  From  Prov.  ix.  2.  where  wisdom,  i.  e.  Christ, 
is  said  to  have  killed  her  beasts,  mingled  her  wine,  and 


322  APPENDIX. 

furnished  her  (able.  And,  to  name  no  more,  from  Luke 
xv.  where  the  father  prepares  the  fatted  calf  for  his  pen- 
itent prodigal, 

2.  From  the  experience  of  God's  people,  as  of  David, 
Psal.  iv.  6.  Ixiii.  5.  and  lxv.  4.  and  particularly  from  the 
experience  of  the  church  in  the  text,  God's  people  can 
set  their  seal  to  this  truth. 

As  to  the  second  head,  That  the  Lord's  supper  is  one 
principal  feast,  which  the  Lord  prepares  for  his  people. 
Wherefore  it  is  called  the  table  of  the  Lord,  1  Cor.  x.  21. 
It  is  called  a  feast  on  the  sacrifice  of  Christ,  1  Cor.  y.  7, 
8.  a  wedding  feast,  Matth.  xxii.  4.  In  these  places  the 
Lord's  supper  is  principally  pointed  at.  I  shall  here 
shew  wherein  the  Lord's  supper  resembles  a  feast  ;  yea, 
it  is  not  an  ordinary  feast,  it  is  a  rich,  royal,  and  magnifi- 
cent feast. 

1.  At  a  feast  there  is  rich  and  noble  provision.  So 
here  there  is  more  than  bread  and  wine,  even  the  body 
and  blood  of  Christ,  My  flesh  is  meat  indeed,  and  my  blood 
is  drink  indeed.  John  vi.  55,  What  bread  and  wine  af- 
ford to  the  body,  viz.  strength,  comfort,  and  nourishment, 
the  same  doth  the  body  and  blood  of  Christ,  received  by 
faith,  yield  to  the  soul.  Here  is  spiritual  food  to  the 
hungry  soul,  bread  that  strengthens  man's  heart,  and 
wine  that  cheers  the  fainting  spirits.  Behold  here  is 
wisdom's  gate,  and  wisdom's  feast.  It  is  good  for  us  io 
be  here,  good  to  wait  at  her  door  po«ts.  Here  the 
breasts  of  consolation  are  drawn  forth,  here  we  may  suck 
and  he  satisfied.  Here  the  fountain  of  life,  and  the  wells 
of  salvation  are  opened,  the  stone  rolled  from  the  vvell's 
mouth.  Here  is  the  hidden  manna,  angel's  food,  bread 
from  heaven,  yea  the  fruits  of  (he  tree  of  life,  that  grows 
in  the  midst  of  the  paradise  of  God.  Here  is  the  water 
of  life  that  springs  from  beneath  the  throne  of  God  and 
the  Lamb,  clear  as  crystal  ;  if  you  get  but  one  drop  of  it, 
it  shall  be  an  everlasting  spring  in  your  soul,  so  that  yon 
need  not  thirst  after  carnal  comforts  and  enjoyments. 
Here  are  the  grapes  of  Canaan,  the  fruits  that  grow  in 
the  land  of  promise  ;  yea  clusters  of  these  grapes  are  at 
this  feast,  the  first  fruits  of  heaven.  In  a  word,  there  is 
at  this  spiritual  feast,  for  the  soul  to  feed  on,  Christ  cru- 
cified, and  all  his  benefits  and  purchase  :  And  are  there 
not  many  dishes  and  delicacies  here  I 


APPENDIX.  323 

1.  Here  is  pardon  of  sin  sealed  to  a  believer.  O  is 
not  this  a  rare  feast  and  excellent  cheer.  Matth.  ix.  2. 
Be  of  good  cheer,  thy  sins  are  forgiven  thee.  Here  you 
get  Christ's  blood  which  was  shed  for  many,  for  the  re- 
mission of  sins.  Here  we  clasp  about  a  crucified  Christ 
as  the  great  propitiatory  sacrifice  for  our  sins,  and  accept 
of  him  as  the  Lord  our  Righteousness  ?  and  thus  we  re- 
ceive the  remission  of  sins  Here  God  saith  to  a  believ- 
er, as  Nathan  to  David,  2  Sam  xii.  13.  The  Lord  hath 
put  away  thy  sins,  thou  shalt  not  die.  Here  we  hear 
the  voice  of  joy  and  gladness,  which  hath  made  many  a 
broken  bone  to  rejoice.  Is  there  any  thing  more  sweet 
than  pardon  to  a  condemned  man  near  the  place  of  ex- 
ecution ?  And  what  can  give  more  joy,  than  a  free  dis- 
charge to  a  sinner  arrested  by  justice,  and  drawn  to  hell's 
door  to  be  cast  into  that  prison  for  debt,  out  of  which  there 
is  no  redemption. 

2.  We  have  peace  and  friendship  with  God.  O  rare 
dish!  not  only  to  be  saved  from  a  burden  of  debt,  that 
would  have  weighed  us  down  to  hell ;  and  for  which  mill- 
ions already  have  been  carried  thither,  and  are  roaring 
under  it  without  hope  ;  but  also  to  be  received  into  spe- 
cial favour  with  God  :  For  in  this  a  covenant  of  peace 
and  friendship  is  sealed  and  confirmed.  O  must  it  not  be 
a  sweet  cordial  for  an  enemy,  a  rebel,  to  be  owned  as  a 
special  favorite  of  the  King  of  Heaven,  so  that  the  soul 
may  send  a  challenge  to  hell  and  parth,  and  biu  defiance 
to  men  and  devils,  Horn,  viii.  33,  34-  Who  shall  lay  any 
thing  to  the  charge  of  God's  elect  ?  It  is  God  that  justi- 
fied, who  is  he  that  condemneth  ?  It  is  Christ  that  died, 
yea  rather  that  is  risen  again,  who  is  even  at  the  right 
hand  of  God,  who  also  maketh  intercession  for  us.  And 
you  may  say  with  David,  Psalm  iv.  8.  I  will  both  lay  me 
down  in  peace,  and  sleep  :  For  thou,  Lord,  only  makes^ 
me  to  dwell  in  safety.  Come  life,  come  death,  I  am  safe  ; 
my  conscience  is  disburdened,  and  I  am  at  ease. 

3.  Adoption  is  another  of  the  dishes  at  this  feast.  You 
are  not  only  made  a  friend,  but  a  son  and  heir  ;  and  in 
this  sacrament  you  got  fasine  and  infestment  of  the  chil- 
dren's privileges,  relation,  and  inheritance.  And  here 
God  saith,  I  will  be  a  father  to  thee  ;  and,  son,  thou  shalt 
be  ever  with  me,  and  all  that  I  have  is  thine.  hot* 
shalt  have  my  blessing  and  love.,  the  smiles  of  my  face. 


324  APPENDIX. 

the  hisses  of  my  mouth,  and  the  arms  of  my  grace  (o  sup- 
port and  preserve  thee.  Thou  shalt  have  my  Son  for  thy 
elder  brother,  thy  priest  and  advocate,  my  angels  to  be 
thy  guards,  my  providence  to  be  thy  protector  and  man- 
ager :  Thou  shah  have  manna  in  the  wilderness,  and  wa- 
ter out  of  the  rock.  Thou  shah  be  my  heir,  and  joint 
heir  with  my  eternal  Son  and  first-born.  Thou  shalt  have 
heaven  for  thy  home,  Christ's  throne  for  thy  seat,  and  a 
-kingdom  for  thy  portion  ;  an  honourable  maintainance 
while  here,  and  an  incorruptible  inheritance  hereafter. 

4.  Another  dish  is  peace  of  conscience.  This  is  one 
of  the  precious  legacies  which  Christ  loaves  in  this  tes- 
tament, which  is  here  sealed,  John  xiy.  27.  It  is  here 
Christ  speaks  peace  to  his  people  and  to  his  saints,  here 
he  breathes  peace  upon  them,  as  in  Luke  xxiv.  36-  Do 
doubts  and  fears  arise  within  you,  that  hinder  you  to  be- 
lieve the  good  news,  as  with  the  disciples  ;  so  there  is 
that  in  this  sacrament  which  may  check  all  tl  ese  fears. 
Luke  xxiv.  33,  39.  Why  are  ye  troubled,  and  why  do 
doubts  arise  in  your  hearts  ?  Behold  my  hands  and  my 
feet  that  it  is  I  myself;  handle  me  and  see,  &c.  O  but 
the  prints  of  the  nails  may  calm  the  doubting  conscience, 
and  quiet  thy  fears. 

5.  Supplies  and  strength  to  our  weak  and  decayed  gra- 
ces. Here  Christ's  st^re-house  is  opened,  and  we  may 
get  grace  for  grace  out  of  his  fulness;  here  the  smoking 
flax  may  be  kindled  into  a  flame,  and  the  bruised  reed 
find  support  ;  here  you  may  get  weak  faith  strengthened, 
cold  Jove  enflamed,  weak  desire  kindled,  repentance  re- 
newed, hope  made  lively,  the  soul  fitted  and  fortified  for 
trials  and  sufferings,  and  prepared  for  passing  through  the 
valley  of  the  shadow  of  death:  Yea,  in  a  word,  yoa 
may  get  all  your  wants  supplied,  all  your  grievances  re- 
dressed, and  maladies  remedied.  Here  you  may  get  a 
meal  that  will  both  satisfy  and  beget  a  stomach  in  you, 
that  will  prove  life  to  your  souls,  and  poison  to  your  lusts. 
It  is  here  the  empty  soul  is  filled,  the  starving  creature 
fed,  the  poor  beggar  enriched,  the  hard  heart  softened, 
the  cold  heart  warmed,  the  dead  soul  quickened,  the  pa- 
ralytic hand  cured,  the  blind  eye  enlightened,  the  thirsty 
heart  satisfied,  the  feeble  knees  strengthened,  the  strait- 
ened heart  enlarged,  the  wandering  heart  fixed,  the  creep- 
ing desires  elevated,  the  cloudy  soul  brightened,  and  the 


APPENDIX.  325 

doubting  soul  resolved.  O,  are  not  these  gracious  and 
blessed  changes  !  Here  you  may  get  strength  against 
your  strong  lusts  and  temptations,  and  furniture  for  every 
duty,  so  as  you  may  pray  with  enlargement,  hear  with 
comfort,  praise  with  elevation  of  mind,  and  meditate  with 
delight. 

6.  Here  is  Christ's  gracious  presence,  and  a  sight  of 
his  countenance  :  that  is  a  rare  delicate  in  this  feast,  that 
satisfies  the  soul,  Psalm  xvi.  ult.  In  thy  presence  is  ful- 
ness of  joy,  that  was  the  Psalmist's  heaven  upon  earth. 
It  is  here  Christ  trysts  with  his  people,  here  h^  walks 
with  them,  and  is  held  by  them  in  the  galleries  ;  here  he 
visits  them,  and  holds  communion  with  them,  intimates 
his  love,  and  kisses  them  with  the  kisses  of  his  mouth. 
Here  they  see  the  king  in  his  beauty,  here  the  saints  have 
bt?held  the  beauty  of  the  Lord,  Psalm  xxvii.  4.  O  ibis 
•is  worth  our  while.  O  let  it  be  our  errand  this  day  to 
meet  with  Christ,  and  see  his  blessed  face.  God's  people 
in  all  ages  have  placed  their  happiness  here.  Ahiaham 
rejoiced  at  a  sight  of  Christ,  though  alar  olT,  at  nineteen 
hundred  years  distance.  The  wise  men  thought  it  worth  . 
their  while,  to  undertake  a  longjournev  from  the  east  to 
see  him,  though  but  new  born.  Old  Simeon  desires  to 
see  no  more  on  earth,  after  he  gets  a  sight  of  him,  though 

a  child.  Zaccheus  ran  and  climbed  up  a  1ree  to  see  him, 
though  despised  of  men.  O  now  he  is  shining  rn  glory, 
^hall  we  not  desire  a  sight  of  him?  David  desired  it  aa 
his  one  thing,  Psalm  xxvii.  though  he  then  wanted  his 
throne  and  kingdom.  The  spouse  seeks  it  as  her  one 
thing,  Cant.  iii.  3.  Saw  you  him  whom  my  soul  loveth  1 
O  but  a  sight  of  him  would  make  your  face  to  shine,  a 
sight  of  him  in  his  love,  in  his  dyed  garments,  treading* 
out  the  wine  press  alone. 

7.  Another  dish  is  the  comfort  of  his  Spirit,  and  the 
clearing  up  your  interest  in  Christ  and  glory,  a  sight  of 
rieaven,  and  your  names  written  in  the  book  of  life,  so 
that  all  your  fears  may  be  scattered,  objections  answered, 
doubts  resolved,  and  likewise  the  evidences  of  your  gra- 
ces cleared  up  to  you,  so  that  though  you  doubted  before 
if  you  had  faith,  yet  now  you  may  be  enabled  to  say  with 
the  poor  man,  Lord,  I  believe.  You  doubted  before  of 
your  love,  but  now  may  say  with  Peter,  Lord,  thou  that 
knowest  all    things,  knowest    that  i   love    thee.       You 

D  d 


S2t5  APPENDIX. 

doubted  before  of  your  interest  in  Christ,  but  now  you 
can  say  with  Thomas,  My  Lord,  and  my  God  ;  with  Job, 
1  know  that  my  Redeemer  liveth  ;  and  with  Paul,  1  know 
in  whom  I  have  believed. 

Thus  have  I  shewn  30U  some  of  the  rich  provision  and 
noble  entertainment  prepared  in  this  banquet  before  you  : 
Yea,  you  see  it  is  not  only  rich  provision,  but  there  are 
choice  rarities  here,  hidden  manna,  angels'  food  :  yea, 
not  om'y  choice,  but  -plenty  and  variety,  food  adapted  to 
our  soul's  nature  and  faculties  ;  food  to  nourish,  strength- 
en, delight  and  refresh  the  soul.  Here  is  food  suitable 
to  all  the  faculties,  light  to  the  mind,  peace  to  the  con- 
science, satisfaction  to  the  will,  and  food  to  all  the  affec- 
tions. Here  love  may  satisfy  itself  in  embracing  the  chief 
among  ten  thousands.  Desire  may  satisfy  itself  in  clasp- 
ing the  desire  of  all  nations.  Delight  may  here  bathe 
itself  in  the  river  of  pleasure.  In  a  word,  what  can  the 
soul  need  but  is  here  ?  for  Chnst  is  made  of  God  to  us 
wisdom,  righteousness,  sanctirication,  and  redemption. 
Here  is  precious  blood  to  purge  away  our  deep  guilt  ; 
here  is  perfect  righteousness  to  cover  our  naked  soul  ; 
here  are  riches,  and  unsearchable  riches  in  Christ ; 
righteousness  for  our  justification,  and  grace  for  our 
sanclification  ;  here  all  things  are  given  us  richly  to  en- 
joy ;  here  hope  may  teed  on  the  great  and  gracious  pro- 
mises. 

2dly,  At  feasts  there  used  to  be  lavers  for  the  guests 
to  wash  in,  as  at  the  marriage  feast  in  Cana  of  Galilee, 
where  were  six  water-pots  set  for  purification,  John  ii.  6. 
Doih  sense  of  defilement  scare  you  from  partaking?  Be- 
hold here  is  a  fountain  opened,  Zech.  xiii.  1.  O  come 
and  wash  in  it,  that  ye  may  be  fit  to  compass  God's  altar, 
and  sit  down  at  his  table. 

3dly,  At  banquets  there  uses  to  be  mirth  and  cheer- 
fulness, so  here,  uhen  prodigal  sinners  first  return  to 
their  Father,  he  hath  mirth  and  music  to  entertain  them, 
see  Luke  xv.  24.  The  tidings  of  Christ's  purchase,  and 
the  promises,  are  the  best  music  and  mrlcdy^  in  the 
world  ;  the  news  of  what  he  hath  <!or.e  and  suffer  en1,  ought 
to  fill  your  hearts  and  lips  with  the  high  praises  of  God, 
and  thankful  admiration  of  Christ  and  reedeeming  love. 
G  believers,  consider  you  are  not  to  come  like  mourners 
to  a   funeral,  but  like  children  to  your  father's  feast,  a 


.APPENDIX.  3-2? 

royal  feast.  "  I  will  bring  to  my  holy  mountain,  and 
make  them  joyful  in  my  house  of  prayer,  saiih  the  Lord.*' 
So  that  ye  may  eat  this  bread  with  joy,  and  drink  this 
wine  with  a  merry  heart,  in  hopes  of  God's  accepting 
you  and  your  sacrifice,  Eccl.  ix.  7. 

4thly,  At  feasts  there  is  the  master  of  the  feast,  to  hid 
the  guests  welcome,  as  ready  as  the  father  to  welcome 
the  prodigal  child.  Christ  the  master  of  this  feast  ;  he 
hath  sent  forth  his  servants,  to  call  and  invite  you  to  the 
feast,  and  now  he  is  come  to  the  table  to  bid  you  welcome, 
as  in  Cant.  v.  1.  Eat,  O  friends,  drink,  yea,  drink  abun- 
dantly, O  beloved. 

5(hiy,  At  feasts  there  are  servants  to  attend  the  guests  ; 
here  the  ministers  are  stewards  and  servants  to  attend 
Christ's  guests  at  this  feast  ;  and  their  work  is  to  direct 
you  to  the  table,  and  to  give  every  one  their  portion  of 
meat  in  due  season.  God  grant  we  give  not  the  children's 
bread  to  dogs,  and  them  that  have  no  right  to  it.  We 
know  not  the  heart,  ye  all  have  professed  yourselves  to 
be  children,  O  do  not  mock  God  and  his  servants. 

Cthly,  Here  is  a  blessing  craved  by  the  master  of  this 
feast,  yea,  he  has  commanded,  and  will  command  the 
blessing,  and  his  servants  are  to  pray  for  the  virtue  of  that 
blessing  to  this  table. 

7thly,  At  a  feast  there  is  good  company.  O  there  is 
fare  company  at  this  feast.  The  king  sits  at  his  table, 
Cant.  i.  12.  even  the  King  of  Glory.  Christ  himself  is 
there  present,  and  the  Father  also  ;  for  in  this  feast  we 
have  fellowship  with  the  Father  and  the  Son,  through  the 
Holy  Spirit.  Here  the  children  of  God,  yea  the  glorious 
saints  abovesit  at  this  table  and  share  with  us  in  this  teast. 
It  is  true,  they  sit  at  the  upper  end  of  the  table,  and  we 
at  the  lower  end.  They  have  better  appetites,  better 
music  ;  they  feed  on  a  naked  Christ,  we  by  signs  and 
symbols  ;  but  we  have  all  the  same  cheer.  O  what  a 
great  and  good  company  is  here  !  We  read  of  Belshaz- 
zer  that  made  a  feast  for  a  thousand  of  his  lords,  Dan.  v. 
1.  But  here  is  a  feast  for  many  thousands,  yea,  to  all  be- 
lievers, Jews  and  Gentiles,  an  open  free  feast,  Isa.  xxv. 
And  we  read  that  Ahasuerus  made  a  feast  to  all  his  prin- 
ces and  servants,  which  lasted  one  hundred  and  eighty 
clays,  Esth.  i.  4.  But  here  is  a  feast  which  lasts  to  all  eter- 
nity. 


328  APPENDIX. 

III.  As  to  the  third  head,  why  he  prepares  such  a  feasi 
forhis  people?  Ans.  1.  To  be  a  solemn  memorial  of  his 
love  to  sinner?,  in  suffering  and  dying  for  them  ;  and  this 
memorial  is  to  be  kept  up  through  all  generations  till 
Christ's  second  coming.  Just  so  the  passover  was  a  com- 
memorating feast  to  the  Israelites  of  their  protection  and 
deliverance  from  the  bondage  of  Egypt. 

2.  To  discover  his  infinite  riches  and  goodness  to  poor 
sinners.  So  Ahasuerus,  Esth.  i.  3.  4.  made  a  feast  to  all 
his  princes  and  servants,  to  shew  them  the  riches  of  his 
excellent  majesty. 

3.  To  express  the  joy  and  satisfaction  Ke  hath  in  the 
believer's  corning  to  him.  The  father  of  the  prodigal 
evidenced  his  joy  for  the  return  of  his  eon  (who  was  dead 
and  now  alive,  lost  and  found)  by  a  feast  and  music.  O 
believer*,  this  is  the  day  of  the  gladness  of  Christ's  heart  ; 
glad  is  he  to  see  his  prodigals  returning,  and  this  feast  is 
ihe  welcome  home. 

4.  To  express  his  love  to  believers,  and  that  he  might 
have  opportunity  of  nearer  communion  and  fellowship 
with  them.  At  feasts  people  have  great  freedom  and 
nmiiiviiiij  with  one  another,  mutual  expressions  of  kind- 
ness, communicating  of  secrets,  rejoicing  in  one  another* 
0  but  many  a  poor  soul  has  been  ravished  with  Christ's 
love  here,  and  with  the  wine  of  his  consolation  ;  he  hath 
mane  rare  discoveries  of  his  love  to  them. 

5.  To  ratify  and  confirm  the  covenant  between  God 
and  us.  It  was  usual  in  the  eastern  countries  to  ratify 
contracts  and  covenants  by  eating  and  drinking  together. 
£o  it  was  in  the  covenant  made  between  Isaac  and  Abim- 
elech,  see  Gen.  xxvi.  ?8,  30.  And  so  it  was  a  federal  rite 
between  LaSan  and  Jacob,  Gen.  xxxi.  46.  between  the  Is- 
raelites and  Gibeonjtes,  Joshua  ix.  14.  between  David 
and  Abner,  2  Sam.  iii.  20.  Consider  then,  this  is  a  cove* 
panting  feast,  here  a  solemn  bargain  between  God  and  us 
is  sealed  and  ratified.  What  is  the  bargain?  See  the 
tenor  of  the  covenant,  Acts  xvi.  31.  Believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved.  Here  we  engage 
to  believe  in  Christ,  and  Christ  engages  to  save  us.* 

*  This  is  not  accurately  expressed  nor  conformable  to  what  the 
author  says  in  other  parts  of  his  works.  Christ  first  engages  to 
save  sinners,  and  makes  gracious  discoveries  of  his  willingness  and 
abilityj  to  save  all  that  come  to  him,  before  the  soul  can  give  its 


APPENDIX.  S2S 

Here  God  promises  to  be  to  us  a  God,  and  we  promise  to 
be  to  him  a  people.  Here  God  promises  and  seals  the 
benefits  of  the  covenant  on  his  part,  and  we  promise  and 
seal  the  duties  of  the  covenant  on  our  part.  Here.  God's 
giving  the  signs  is  a  seal  on  his  part,  and  our  taking  them 
is  a  seal  on  ours.  Here  Christ  gives  us  his  scu!  and  bo- 
dy to  save  us,  and  we  give  our  souls  and  bodies  to  serve 
him.  Here  God  binds  himself  to  be  faithful,  and  we  bind 
ourselves  to  be  constant.  Yea  we  here  swear  allegiance 
to  Christ  over  his  broken  body  and  shed  blood. 

6.  To  be  a  cordial  to  his  poor  fainting  ones,  and  for 
strengthening  the  weak  and  feeble  of  his  people.  Many 
of  his  people  are  sore  cast  down,  and  have  dwelt  long 
with  fears  and  horrors  ;  and  this  is  a  relief  lo  them,  here 
Christ  smiles,  and  speaks  peace.  Others  are  weak  in 
grace,  here  he  brings  them  supplies,  ho  re  the  decayed 
have  renewed  their  strength,  here  the  lame  have  been 
made  to  leap  as  a  hart,  and  the  tongue  of  the  dumb  lo 
sing. 

7.  To  fortify  and  encourage  against  all  difficulties  and 
trials  we  may  meet  with  in  Christ's  service.  We  are  to 
look  for  reproaches  and  persecutions  if  we  hold  fast  by 
Christ.  Satan  and  the  world  will  not  be  idle,  see  Heb.  x. 
32.  Here  is  a  meal  and  cordial  to  hearten  us  for  it  ;  and 
some  have  met  with  that  in  tfis  feast  which  hath  made 
(hem  cheerfully  venture  on  sufferings,  atid  resolve  never 
to  leave  Christ.  An  hour  of  sealing  animates  the  soul 
for  an  hour  of  suffering.  If  the  Redeemer  smile  on  us, 
and  his  love  be  shed  abroad  in  our  hearts,  we  can  bear 
any  thing,  suffer  any  thing,  lose  any  thing,  and  not  be 
discouraged.  O  then  come,  and  take  in  provision  against 
the  evil  day,  for  ye  have  a  wilderness  to  go  through. 
Elijah  was  excited  to  take  a  double  meal,  for  his  journey 
was  long.  So  if  you  would  have  strength  for  youi  jour- 
ney,  O  here  you  may  have  it  ;  here  is  food  more  subsist* 
ing,  durable,  and  nourishing  than  Elijah's  cake  and  cruse 
of  uater,  of  which  he  eat  and  drank,  and  in  the  strength 
of  that  meal  went  forty  days  and  forty  nights,  unto  Morel) 
the  mount  of  God,  1  Kings  xix.  6,  8.  What  bread  and 
wine  affords  to  the  body,  the  same  doth  Christ's  body  and 

assent  to  be  saved  by  him.  or  believe  on  him  for  salvation  ;  so  the 
apostle  says,  Faith  is  the  gift  of  God,  Eph.  ii,  8. 

D(12 


330  APPENDIX. 

blood  in  (he  sacrament,  received  by  faith,  afford  to  the 
eoul,  viz.  strengthening,  comforting  nourishment.  And 
who  but  a  madman  would  be  so  cruel  to  himself,  as  to 
deny  his  faint  body  its  stated  meals  and  reliefs  ?  O  may 
it  not  hearten  you,  that  whatever  your  straits,  bodily- 
wants  or  necessities  are,  and  however  you  may  be  des- 
pised, you  have  a  great  king  that  honours  you,  owns  you, 
takes  you  to  feast  with  himself  here,  and  will  shortly 
call  you  to  the  marriage  supper  of  the  Lamb  above. 

8.  To  wean  you  from  the  vain  pleasures  and  comforts 
of  the  world,  and  from  sensual  delights  ;  and  to  make 
you  long  for  that  glorious  and  full  feast  above.  This  is 
a  foretaste  of  it,  and  should  stir  up  a  hunger  for  it ;  for 
this  feast  is  the  first  fruits  of  heaven* 

Improvement  I.  I  infer  what  a  horrid  calumny  it  is, 
lhat  is  raised  against  the  ways  of  Christ,  by  the  devil  and 
the  world,  that  they  are  sad  and  melancholy,  of  purpose 
lo  fright  men  from  them.  No,  you  see  Christ  has  royal 
feasts  for  his  people,  the  world  knows  little  of.  A  believ- 
er would  not  give  a  crumb  of  this  spiritual  feast  for  ma* 
ny  days  of  worldly  feasts. 

II.  Admire  his  condescension,  that  the  Lord  of  glory 
should  make  such  a  feast  for  beggars,  see  Luke  xiv.  21  r 
Poor  worms,  vile  sinners,  will  he  call  us,  that  deserve  not 
a  dog's  crumb  beneath  the  table,  to  come  and  sit  down 
with  the  children  at  the  table  ?  O  what  are  we  that  he 
should  deal  so  with  us,  sinners  vile  as  the  mire,  and  black 
a*  hell.  You  have  far  greater  cause  to  wonder  at  this 
privilege  than  Mephibosheih,  2  Sam.  ix.  7.  David  said  to 
him,  I  will  surely  shew  thee  kindness  for  Jonathan  thy 
lather's  sake,  and  wii!  restore  thee  all  the  land  of  Saul 
thy  father,  and  thou  shaft  eat  bread  at  my  table  continu- 
ally :  Observe  his  answer,  What  is  thy  servant  that  thou 
shoufdst  look  upon  such  a  dead  dog  as  I  am  ? 

1H.  Mow  inexcusable  are  they  who  slight  this  feast  thai 
bas  cost  Christ  so  dear,  more  than  ten  thousand  king- 
doms ?  He  has  m?ide  all  things  ready,  and  has  been  call- 
ing- sinners  to  come.  Certifier  how  grievously  the  king 
Took  it,  when  he  made  his  marriage  supper,  and  those 
that  were  bidden  would  not  come,  Luke  xiv.  24. 

IV.  Exhortation.  O  communicants  who  have  been 
preparing  far  fchis  feasf,  come  away  to  the  marriage,  al! 

igs  are  reatfj  on  €4    '•       pkrk  '  Qbjj   But  how  shall  I 


APPENDIX.  331 

get  access  to  the  banqueting  house  ?  Ans.  Employ  Christ 
to  brine:  you  in.  It  is  he  alone  that  brings  his  spouse  in. 
You  may  come  to  the  table,  and  get  the  outward  ele- 
ments, but  unless  Christ  bring  you  in  to  the  banqueting 
house,  ye  will  not  be  taken  in.  It  is  only  Christ  that 
can  give  you  appetites,  and  clothe  you  with  the  wedding 
garment  ;  it  is  only  he  that  can  quicken  the  dead  soul, 
and  strengthen  the  weak:  I  can  do  ail  things  through 
Christ's  strengthening  me,  saith  Paul.  He  only  can  send 
the  Comforter,  the  north  and  south  gales  of  the  Spirit. 
He  only  can  remove  the  body  of  sin,  and  take  away  the 
heart  of  stone,  dissolve  doubts  and  scatter  clouds.  O 
look  and  long  for  him  then  to  bring  you  in,  and  say  with 
those  in  John  xi.  56.  What  think  ye,  will  he  come  to 
the  feast  ?  will  he  bring  me  into  the  banqueting  house  ? 
will  he  touch  my  heart  and  take  me  by  the  hand  ?  Poor 
sinner,  I'll  tell  you  whom  he  will  bring  in.  'Tis  true,  it 
is  not  every  one,  many  come  thronging  to  the  feast  that 
have  no  ground  to  expect  to  be  taken  in.  But  there  are 
some  he  will  bring  in,  and  they  are  these  :  I.  The  hun- 
gry and  thirsty  sinner  that  is  longing  for  a  meeting  with 
Christ,  sensible  of  his  needs  and  want,  and  crying,  O  a 
crumb  from  his  hand,  a  drop  from  his  wound,  a  seal  of 
pardon  from  that  table,  else  I  die.  These  have  a  promise 
to  be  filled.  2.  The  poor,  broken  hearted,  humbled  soul, 
that  has  a  deep  sense  of  his  own  nothingness,  and  unwor- 
thiness,  saying,  I  am  not  worthy  that  Christ  should  come 
under  my  roof,  and  far  less  worthy  that  1  should  come 
under  Chest's  roof,  my  sins  are  so  many  and  great.  Is 
there  any  standing  afar  off  with  the  publican,  afraid  to 
come  to  the  holy  table,  saying,  God  be  merciful  to  me  a 
sinner  ;  Christ  will  come  to  such,  Isa.  lvii.  15.  He  will 
revive  the  spirit  of  the  humble,  and  tie  heart  of  the  con- 
trite ones.  3.  The  poor  praying  and  wrestling  soul, 
that  has  been  putting  up  many  a  petition,  sigh,  and  groan 
for  access,  saying.  O  that  I  knew  where  I  mi<rht  find  him ! 
O  when  wilt  thou  come  unto  me,  how  long  wilt  thou  hide 
thy  face  ?  O  have  ye  been  storming  heaven  with  your 
cries  last  week,  last  night,  and  this  morning  ?  Have  ye 
been  knocking  for  the  opening  of  the  door  of  the  ban- 
queting house  ?  he  will  come  and  bring  such  in.  4.  All 
the  friends  and  lovers  of  Christ  will  be  taken  in.  O  sin- 
ner, art  thou  such,  see  thy  warrant  and  thy  welcome,. 


332  APPENDIX. 

Cant.  v.  1.  O  say  some,  I  cannot  be  a  fnend  to  Christ, 
but  I  wish  him  well,  and  his  people  and  interest.  I  can- 
not say  lama  true  lover  of  Christ  ;  but  I  rind  my  heart 
glowing  and  warming  with  desire  to  him,  and  I  would  give 
alJ  the  world  I  had  these  glowing?  kindled  into  a  flame. 
Take  courage,  poor  soul  :  Christ  will  not  quench  the 
smoking  flax,  he  will  blow  it  up  into  a  flame,  and  take 
thee  in.  5.  All  sincere  covenanting  souls,  that  have  been 
yesternight  and  this  morning'  honestly  consenting  to  the 
bargain  offered  in  the  gospel,  content  to  close  with  Christ 
as  he  offers  himself,  to  renounce  their  idols  and  lusts, 
and  to  give  Christ  their  hearts  Is  there  any  soul  wil- 
ling to  open  to  Christ?  O  then  he  will  take  you  in,  Rev. 
iii.  20.  If  any  man  open  the  door,  I  will  come  in  to  him, 
and  will  sup  w7ith  him,  and  he  with  me.  O  poor  sinners, 
that  never  opened  your  hearts  to  Christ,  be  persuaded 
to  open  to  a  bountiful  Lord  :  open  your  hearts  to  him, 
and  he  will  open  his  banqueting  house  io  you.  O  sinner, 
hast  thou  no  need  of  Christ's  dainties;  art  thou  not  a 
poor  perishing,  starving  soul,  a  famished  prodigal,  and 
needest  thou  not  the  bread  of  life  !  Christ  is  at  the  door 
with  variety  of  blessings,  and  ready  to  open  his  banquet- 
ing house  to  you.  O  will  ye  open  to  him  ?  Consider  that 
if  you  do  not  accept  of  Christ,  he  may  pass  such  a  sen- 
tence against  you,  as  in  Luke  xiv.  24.  For  I  say  unto  you, 
that  none  of  these  men  which  were  hidden  shall  taste  of 
my  supper.  O  will  it  not  be  dreadful  to  see  the  royal 
feast  in  heaven,  and  you  youiselves  shut  out.  like  a  com- 
pany of  starving  beggars,  standing  about  the  Joors  where 
the  marriage  supper  is  kept?  they  see  the  lights,  and 
behold  the  rich  dishes  carried  up,  they  hear  the  mirth 
and  music  of  thej^uests,  but  not  a  bit  comes  to  their 
share. 

But  as  for  you  that  are  content  to  accept  of  Christ  on 
his  own  terms,  come  away  to  the  marriage  supper,  Christ 
the  master  of  the  feast  invites  you,  and  will  make  you 
welcome.  And  in  coming  to  this  feast  observe  the  fol- 
lowing directions  : 

1.  Come  with  holy  awe  and  reverence  of  God,  the  mas- 
ter   and  maker  of  this  feast.     If  you  were  going  to  a 
prince's    table,  you   would    have    some   awe   upon  your 
spirits  ;   mind  the  master  of  this  feast  is  a  glorious,  holy 
awl  jealous  God,  that  will  not  be  mocked. 


APPENDIX.  333 

2.  Come  with  a  pure  heart,  and  clean  hands  ;  wash 
your  hearts  in  the  tears  of  true  repentance,  purge  them 
of  all  filth,  through  the  blood  of  Jesus,  which  cleanses 
from  all  sins,  otherwise  you'll  affront  the  master  of  this 
feast.  Should  a  beggar  that  has  been  wallowing  in  a 
puddle,  intrude  himself  in  that  condition  into  a  prince's 
company,  sit  down  at  his  table,  and  dip  his  besmeared 
hands  into  the  same  dish  with  him,  how  would  he  take 
it  ?  O  come  not  with  filthy  rags  and  filthy  hands  to  this 
holy  table,  but  repent  of  every  sin,  renounce  every  sin, 
and  resolve  against  every  sin. 

3.  Come  with  a  holy  fear  and  jealousy  over  yourselves, 
afraid  that  ye  be  not  ready.  Cry,  Lord,  let  me  not 
wrong  Christ  or  my  own  soul  this  day  ;  O  let  me  not  be- 
tray the  Son  of  God  with  a  kiss  ;  O  let  me  not  murder 
Christ  or  my  own  soul,  contract  blood  guiltiness,  or  drink 
damnation.  O  what  if  I  want  the  wedding  garment  when 
the  King  comes  in  to  view  the  guests  ? 

4.  Come  with  a  broken  and  bleeding  heart  to  view  the 
slain  Lamb.  O  will  not  the  dying  groans  and  bleeding 
wounds  of  Christ  move  you  ?  When  you  see  him  stretch- 
ed out  and  nailed,  will  ye  not  cry,  O  behold  my  Saviour 
that  was  nailed  for  me,  dying  with  love  in  his  heart,  and 
smiles  in  his  face  ;  O  it  was  my  sins  drove  in  these  nails. 
Remember  the  sun  veiled  his  face  in  the  time  of  Chiist's 
surTe rings,  fainted  at  the  sight,  and  could  not  look;  O  veil 
yours,  retire  inwardly,  and  take  amends  of  sin  the  cause 
of  his  suffering-?. 

5.  Have  on  the  wedding  garment,  viz.  faith  in  a  Re- 
deemer's righteousness.  Come  relying  on  hirn  for  ac- 
ceptance, and  look  to  him  for  strength  and  furniture  : 
Look  up  to  him,  O  dead  soul,  for  life  and  quickening. 
How  unseemly  will  it  be  to  see  a  company  of  dead  corpses 
set  down  to  the  feast  of  the  living  God  ?  O  be  acting  faith 
in  a  lively  manner  on  Christ,  for  faith  is  the  life  of  all : 
O  come  reach  hither  thy  finger,  and  behold  Christ's 
hands  ;  reach  hither  thy  hand,  and  feel  the  print  of  the 
nails,  and  mark  of  the  spear,  and  cry  with  Thomas,  My 
Lord  and  my  God  :  Here  I  will  rest,  and  here  I  will  stay. 
In  the  clefts  of  his  wounds  my  soul  will  take  shelter, 
where  justice  shall  not  reach  me. 

6.  Come   with  love,  for  it  is  a  love   feast.      O    love 
Christ  that  is  both  the  master,  the  maker,  and  matter  of 


334  APPENDIX. 

the  feast.  Christ's  heart  is  bleeding  and  burning  with 
love  to  you,  O  let  yours  do  so  to  him.  Without  love  ye 
have  nothing  to  do  here.  Come  also  with  love  and  chari- 
ty to  all  men,  be  ready  to  forgive  every  one,  as  ye  would 
have  God  to  forgive  you. 

7.  Come  with  panting  and  thirsting  desires,  to  see  and 
meet  with  Christ,  saying,  1  care  not  who  is  here,  if  Christ 
be  absent.  O  the  desire  of  my  soul  is  towards  him,  and 
the  remembrance  of  his  name. 

8.  Come  with  expectation,  depending  only  on  Chsist's 
merits,  God's  promises,  and  free  mercy  in  Christ,  greed- 
ily expecting  something  from  Christ  this  day  ;  as  the  poor 
criple  man  did  from  Peter  and  John,  Acts  iii.  4,  5.  And 
Peter  fastening  his  eyes  upon  him,  with  John,  said,  Look 
on  us.  And  he  gave  heed  unto  them,  expecting  to  re 
ceive  something  of  them.  We  ordinarily  receive  little 
because  we  expect  little.  O  raise  your  desires  and  ex- 
pectations, for  ye  come  to  a  merciful  and  liberal  God, 
that  will  not  let  the  expectation  of  the  poor  perish,  Psalm 
ix.  18. 

9.  Come  resigning  yourselves  to  Christ.  Give  up 
your  hearts  to  Christ,  saying,  Lord,  I  have  no  sacrifice 
to  bring  but  my  heart,  O  that  it  were  a  thousand  times 
better  than  it  is,  it  should  be  thine  ;  Lord,  accept  of  this 
poor  sacrifice. 

10.  Come  with  admiration  and  praise.  O  the  high 
praises  of  God  should  be  in  our  mouths  :  Wonder  and 
praise  God  for  the  contrivance  of  our  redemption,  and  for 
making  choice  of  such  a  Redeemer.  O  wonder  and 
praise  our  Redeemer  for  leaving  his  throne  of  glory  for 
a  manger;  yea,  for  a  cross  and  a  yrave,  and  all  for  the 
sake  of  us.  Say,  "  Lord  what  am  1,  that  ihou  shouhlest 
"  part  with  thy  glory,  yea,  with  thy  blood  and  life  for  such 
11  a  wretch  as  I  am  ?  O  how  am  1  ashamed,  that  1  love 
"  thee  no  more  ;  my  heart  is  cold,  my  tongue  i3  slow,  I 
"  cannot  love,  I  cannot  praise.  Diet  heaven  and  earth, 
Cl  angels  and  men,  join  to  extol  his  free  grace  and  won- 
"  drous  love."  If  ye  come  in  such  a  frame,  you  will  be 
taken  into  the  banqueting  house,  and  his  banner  over  you 
will  be  love.  And  this  leads  me  to  speak  a  word  of  the 
Banner  of  Love. 

Christ  upon  the  cross  hath  lifted  up  a  banner  of  love  ; 
he  hath  declared  himself  willing  to  receive  every  soul 


APPENDIX.  835 

that  will  come  under  his  banner,  and  list  himself  to  fight 
under  his  colours.  As  ye  are  professing  to  leave  the.  de- 
vil's standard,  and  come  to  Christ,  by  taking  your  sacra- 
ment (which  used  to  be  a  military  oath  among  the  Ro- 
mans) and  swearing  allegiance  to  Christ  ;  O  mind  ye  are 
not  to  draw  back,  but  to  follow  the  Captain  of  your  sal- 
vation, and  fight  against  the  devil,  the  world,  and  the 
flesh.  If  ye  perjure  yourselves,  and  return  to  your  old 
ways, saying,  Welcome  drunken  cups,  bloody  oaths,  lying, 
&c.  ye  will  incur  all  the  curses  of  the  law,  and  vengeance 
of  the  gospel  also.  O  ye  will  sink  deeper  into. hell  than 
others,  and  ye  will  be  made  to  cry,  Would  to  God  \  had 
been  the  son  of  a  Pagan  or  Mahometan.  Wherefore  own 
and  stand  by  the  banner  of  Christ  ;  and  to  encourage  you 
to  stedfastness,  keep  in  mind  that  you  have,  1.  A  noble 
general,  who  hath  already  conquered,  and  is  ready  to 
join  you  in  the  fight-  2.  A  noble  cause,  it  is  the  Lord's 
battle,  they  are  God's  enemies,  and  enemies  to  your  souls 
also.  3.  You  have  noble  weapons,  the  shield  of  faith, 
sword  of  the  Spirit,  &c  they  are  impenetrable  and  full 
proof.  4.  Noble  pay,  a  white  stone,  a  crown,  and  a  new 
name,  grace  here,  and  glory  hereafter.  5.  Ye  are  sure 
of  victory,  if  ye  fight  valiantly,  for  Christ  will  fairly  bring 
you  out  of  the  field  at  length. 

A  Banner  is  a  sign  of  union  ;  it  signifies  that  all  who  re- 
sort to  it,  are  united  in  one  company,  under  such  a  cap- 
tain :  O  then  study  union  among  yourselves.  Let  the 
consideration  of  Christ's  love  move  you  all  to  be  united, 
and  to  love  one  another.  O  shun  division,  discord,  .slan- 
dering and  backbiting;  ye  are  soldiers  ot  one  company, 
and  under  one  captain,  and  if  \ou  divide,  enemies  will 
reap  advantage  Again,  A  Banner  is  a  sign  of  protection, 
and  love  is  the  Banner  that  engages  Christ  to  protect  his 
people  ;  as  long  as  Christ  loves  his  people,  he  will  pro- 
tect and  defend  them.  O  then  mind  your  work  in  evil 
times,  flee  to  Christ's  love,  and  abide  in  this  love  ;  keep 
your  souls  in  the  love  of  God.  clear  up  the  evidences  of 
Christ's  love,  and  so  you  may  look  to  him  for  protection 
and  through-bearing  in  the  worst  case  ;  men  or  devils 
shall  do  you  no  hurt,  while  his  Banner  over  you  is  love. 
Lastly,  A  Banner  displayed  signifies  victory.  When  con- 
querors win  a  city,  they  display  their  colours  on  the  walls  f 
O  has  Christ  this  day  won  your  hearts,  conquered  your 


336 


APPENDIX. 


enemies  and  lusts,  and  displayed  his  banner  thereupon. 
O  it  is  love  that  engaged  him  to  make  such  a  conquest. 
Be  faithful  to  your  friendly  conqueror,  and  let  not  these 
enemies  and  rebels  get  into  the  city  again.  O  hold  out 
the  city,  and  fight  valiantly  under  Christ's  banner;  be 
not  cowardly,  do  not  basely  surrender  the  fort  that  Christ 
has  won  :  he  has  won  it,  let  him  wear  it,  let  him  possess 
4he  throne  for  ever.  Say  to  Christ,  as  the  men  of  Israel 
said  to  Gideon,  Judges  viii.  22.  Rule  thou  over  us,  for 
thou  hast  delivered  us  out  of  the  hand  of  Midian.  O  but 
Christ  has  delivered  you  out  of  the  hands  of  Satan,  sub- 
mit therefore  kindly  to  his  government  and  laws,  own  him 
as  a  Kin<r  as  well  as  a  Priest  ;  surrender  willingly  the 
keys  of  your  heart  to  him,  and  keep  your  heart  for  him. 


FINIS. 


